TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
He bought Mount Shomron from Shemer for 132 pounds of silver. On the mountain he built a city, which he named Shomron after Shemer, who had owned the mountain.
Berean Standard Bible
He bought the hill of Samaria from Shemer for two talents of silver and built a city there, calling it Samaria after the name of Shemer, who had owned the hill.
American Standard Version
And he 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, after the name of Shemer, the owner of the hill, Samaria.
World English Bible Messianic
He 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, after the name of Shemer, the owner of the hill, Samaria.
Geneva Bible (1599)
And he bought the mountaine Samaria of one Shemer for two talents of siluer, and buylt in the mountaine, and called the name of the citie, which he buylt, after the name of Shemer lord of the mountaine, Samaria.
Young's Literal Translation
and he buyeth the mount Samaria from Shemer, with two talents of silver, and buildeth on the mount, and calleth the name of the city that he hath built by the name of Shemer, lord of the hill--Samaria.
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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 16:24 records a pivotal moment in the history of the Northern Kingdom of Israel: King Omri's strategic purchase of the hill of Samaria from Shemer for two talents of silver and his subsequent construction of a new capital city, which he named Samaria after its former owner. This decisive act marked the establishment of a powerful and defensible administrative center that would serve as the capital for over two centuries, profoundly shaping the political, economic, and religious trajectory of the Northern Kingdom, even as it became a symbol of its deep-seated idolatry.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several literary devices to convey its significance. Metonymy is powerfully evident as "Samaria" quickly becomes synonymous not just with the physical city, but with the entire Northern Kingdom of Israel, representing its political, economic, and religious identity. The act of building itself serves as potent Symbolism, representing Omri's attempt to establish a new, stable, and powerful foundation for his kingdom after a period of extreme instability and chaos. However, there is a profound Irony at play: Omri's strategic brilliance in choosing and building such a defensible and enduring capital stands in stark contrast to his profound spiritual wickedness (1 Kings 16:25). His impressive human achievement in constructing a great city ultimately serves a kingdom that is spiritually rotten and destined for divine judgment due to its persistent departure from God's covenant. This also functions as Foreshadowing, as Samaria would indeed become a central stage for the Northern Kingdom's idolatry, its eventual downfall, and the pronouncements of judgment by prophets like Hosea and Amos.
THEOLOGICAL AND THEMATIC CONNECTIONS
The establishment of Samaria by Omri, while a testament to human strategic genius and administrative capability, stands in stark contrast to God's own chosen place for worship and governance in Jerusalem. Omri's decision was driven by political expediency and the desire for a secure, independent capital, rather than a divine mandate or a commitment to the Mosaic covenant. This act further solidified the division between the Northern and Southern Kingdoms, creating a rival center of power and, eventually, a rival religious system that diverged significantly from the worship prescribed by God. The narrative implicitly critiques such human-centered foundations, reminding us that true security and lasting prosperity for a nation are found not in strategic locations or material wealth, but in faithfulness to God's commands and His chosen dwelling place. While Omri built a physically strong city, he built a spiritually weak kingdom, ultimately leading to its downfall and destruction.
REFLECTION AND APPLICATION
The account of Omri building Samaria offers a profound reflection on the nature of human ambition and the foundations we lay. Omri was undeniably a shrewd and effective ruler, capable of bringing stability and prosperity to a fractured kingdom. His choice of Samaria was a masterstroke of strategic planning, creating a city that would endure for centuries. Yet, the biblical narrative consistently frames his reign, and indeed the entire Omride dynasty, as one of profound spiritual failure, marked by idolatry and a deviation from God's covenant. This challenges us to consider what kind of "foundations" we are building in our own lives, families, and communities. Are we prioritizing worldly success, security, and material gain at the expense of spiritual integrity and faithfulness to God? The longevity and strength of Samaria could not ultimately save the Northern Kingdom from divine judgment, because its foundation was not rooted in righteousness. True and lasting security, both individually and corporately, comes not from human ingenuity or impressive achievements, but from obedience to God and a commitment to His ways. We are called to build on a foundation that will withstand the tests of time and eternity, one that aligns with God's purposes, not merely our own strategic advantages or worldly wisdom.
Questions for Reflection
FAQ
Why was a new capital city needed for the Northern Kingdom?
Answer: A new capital was urgently needed due to the intense political instability and violence that preceded Omri's reign. The previous capital, Tirzah, had been destroyed by Zimri, who set fire to the royal palace during his brief, seven-day reign as king (1 Kings 16:18). This left the Northern Kingdom without a secure administrative and political center, necessitating Omri's strategic decision to establish a new, more defensible capital at Samaria.
What was the significance of "two talents of silver" as the purchase price?
Answer: "Two talents of silver" was an enormous sum in the ancient world, representing a massive financial investment. A talent was a unit of weight, roughly 75 pounds (34 kg), so two talents would be 150 pounds of silver. This substantial price underscores the strategic value and importance Omri placed on the hill of Samaria. It highlights his wealth, his determination to establish a permanent and secure capital, and the significance of this transaction as a formal acquisition rather than a conquest. It also suggests the perceived value of the land's defensibility and its potential as a long-term administrative center.
Who was King Omri, and what was his significance beyond building Samaria?
Answer: King Omri was a powerful and influential ruler of the Northern Kingdom of Israel (c. 885-874 BC). While the biblical account in 1 Kings 16 is relatively brief, it condemns him as more wicked than any king before him (1 Kings 16:25). However, extrabiblical sources (like the Mesha Stele from Moab) indicate he was a significant geopolitical figure, establishing a powerful dynasty that expanded Israel's influence and engaged in important diplomatic relations, particularly with Phoenicia. His son, Ahab, continued his policies and married Jezebel, further cementing the Omride dynasty's legacy of idolatry and political strength. Omri's reign brought a period of stability after chaos, but at the cost of deepening Israel's spiritual apostasy, laying the groundwork for future prophetic condemnations.
CHRIST-CENTERED FULFILLMENT
The narrative of Omri building Samaria, a physically strong but spiritually corrupt capital, serves as a poignant backdrop for understanding the true and lasting foundation laid by Christ. Omri's ambition was to establish a secure earthly kingdom through human ingenuity and strategic advantage, yet his efforts were ultimately flawed by his profound wickedness, leading to the eventual judgment and destruction of Samaria and the Northern Kingdom. In stark contrast, Christ came not to establish an earthly capital built by human hands, but to build His Church, a spiritual kingdom founded upon Himself as the chief cornerstone (Ephesians 2:20). Unlike Samaria, which became a center of idolatry and rebellion against God, the Church is called to be a dwelling place for God's Spirit (1 Corinthians 3:16), consecrated to His glory. The security Omri sought through a defensible hill is found in Christ through His atoning work on the cross, which provides eternal salvation and true peace, a peace that surpasses all understanding (Philippians 4:7). Ultimately, while Omri built a city named after a man, Christ is building a heavenly city, the New Jerusalem, whose builder and architect is God Himself (Hebrews 11:10), a city where righteousness dwells and where God's people will reside forever in perfect communion with Him (Revelation 21:2-4).