TRV
Translation
King James Version
So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead.
Complete Jewish Bible
Then 'Omri slept with his ancestors and was buried in Shomron, and Ach'av his son became king in his place.
Berean Standard Bible
And Omri rested with his fathers and was buried in Samaria, and his son Ahab reigned in his place.
American Standard Version
So Omri slept with his fathers, and was buried in Samaria; and Ahab his son reigned in his stead.
World English Bible Messianic
So Omri slept with his fathers, and was buried in Samaria; and Ahab his son reigned in his place.
Geneva Bible (1599)
And Omri slept with his fathers, and was buryed in Samaria: and Ahab his sonne reigned in his stead.
Young's Literal Translation
And Omri lieth with his fathers, and is buried in Samaria, and Ahab his son reigneth in his stead.
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In the KJVVerse 9,312 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 16:28 meticulously records the conclusion of King Omri's reign over the northern kingdom of Israel and the commencement of his son Ahab's rule, serving as a pivotal transition point in the nation's history. This verse marks the end of a significant, albeit wicked, dynastic founder's time on the throne, setting the stage for one of Israel's most infamous periods characterized by profound idolatry and moral decline under Ahab, particularly influenced by his marriage to Jezebel and the subsequent promotion of Baal worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that contribute to its concise yet impactful nature. The most prominent is Euphemism, particularly in the phrase "slept with his fathers," which serves as a gentle and respectful way to refer to death, avoiding a stark or blunt declaration. This euphemism is a recurring Idiom throughout the Books of Kings and Chronicles, creating a consistent pattern for marking the end of a monarch's life and the succession of another. The concise, formulaic structure of the verse itself ("X slept with his fathers, and was buried in Y: and Z his son reigned in his stead") is a form of Formulaic Language or Stichometry, providing a rhythmic and predictable framework for the succession narratives that efficiently moves the storyline forward while maintaining chronological order. This formula also functions as a clear Transition Marker, signaling a shift in the narrative's focus from one king to the next. The mention of "Samaria" also functions as Symbolism, representing Omri's political power, his lasting legacy as a builder, and the new center of the northern kingdom, a place that would become synonymous with the Omride dynasty's influence and later, its downfall.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 16:28, though brief, is profoundly significant in the theological narrative of the Books of Kings. It subtly highlights God's overarching sovereignty over human history and the rise and fall of kingdoms, even those established by wicked rulers. Omri's death and Ahab's succession underscore the continuous cycle of leadership and the enduring consequences of a king's spiritual choices. Despite Omri's political strength and the establishment of a stable dynasty, the biblical author consistently emphasizes his profound wickedness (1 Kings 16:25), setting the stage for the even greater apostasy under Ahab and the inevitable divine judgment. This transition reinforces the overarching theme that true stability and lasting prosperity for Israel depend not on political prowess or military might, but on faithful adherence to the covenant with Yahweh. The spiritual decline initiated under Omri paved the way for the full-blown idolatry under Ahab, demonstrating a cumulative spiritual decay that would provoke God's righteous wrath and lead to prophetic confrontation.
REFLECTION AND APPLICATION
The concise record of Omri's passing and Ahab's ascent in 1 Kings 16:28 offers profound lessons for contemporary believers regarding the nature of power, legacy, and spiritual influence. It serves as a stark reminder that all earthly authority and human life are temporal; every leader, regardless of their perceived strength or impact, will eventually pass from the scene. What truly endures is the legacy of their choices, particularly their spiritual fidelity or infidelity to God. Omri's political and architectural achievements were significant, yet the biblical narrative prioritizes his moral and spiritual failures, which laid a dangerous foundation for his successor. This underscores the immense responsibility inherent in any form of leadership, not merely in governance but in setting a moral and spiritual tone for an entire community, family, or nation. For us, this means recognizing that our actions, whether in positions of authority or in our daily lives, have ripple effects that extend beyond our immediate circumstances and can profoundly influence future generations. It calls us to pray diligently for our leaders, that they might govern with wisdom, integrity, and a fear of the Lord, and to live lives that honor God, knowing that our true "legacy" in Christ is not measured by earthly success but by unwavering faithfulness to His calling.
Questions for Reflection
FAQ
What does "slept with his fathers" mean in the Bible?
Answer: The phrase "slept with his fathers" is a common biblical euphemism used to describe the death of a king or patriarch. It signifies that the individual has died and been laid to rest with their ancestors, implying a peaceful, natural end to their life and the continuity of their lineage. It does not convey any theological judgment on their spiritual state or where they went after death, but simply records their physical demise and burial, as seen in passages like 2 Samuel 7:12 for David or 1 Kings 11:43. This formulaic expression efficiently marks the end of one reign and prepares the reader for the succession of the next monarch.
CHRIST-CENTERED FULFILLMENT
While Omri's reign and the succession to Ahab highlight the recurring cycle of human failure, the limitations of earthly kingship, and the profound need for righteous leadership, the ultimate fulfillment of perfect kingship is found in Jesus Christ. The earthly kings of Israel, whether relatively righteous like David or wickedly apostate like Omri and Ahab, consistently fell short of God's ideal for a ruler. Their reigns were temporary, their power limited, and their legacies often marred by sin and unfaithfulness. In stark contrast, Jesus is the eternally reigning King, the true Son of David, whose kingdom is not of this world (John 18:36) and will never end (Luke 1:33). Unlike Omri, who "slept with his fathers" in the finality of death, Jesus conquered death, rising triumphantly from the grave to ascend to His glorious throne at the right hand of God (Acts 2:33). His reign is characterized by perfect righteousness, absolute justice, and unwavering faithfulness to God, offering true spiritual stability, eternal life, and an unshakable kingdom to all who submit to His benevolent rule (Hebrews 1:8-9). The transition from Omri to Ahab foreshadows a deepening spiritual darkness and national apostasy, but the coming of Christ ushers in the brilliant light of God's saving grace and the promise of a kingdom that will ultimately triumph over all wickedness and establish perfect peace and justice forever (Revelation 11:15).