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Nach YomiI Kings · מלכים א׳Chapter 16

I Kings 16

מלכים א׳ ׀ךק ט׮ז

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 16 of 22 | Day: 116 of 742

Date: June 7, 2026

קלאוד על הנ׮ך

Chapter 16 is the densest concentration of dynastic violence in Sefer Melakhim, recording the rise and fall of three short-lived northern kings — Elah, Zimri, and the Tibni-Omri civil war — before settling into the long, catastrophic reign of Omri and the still more catastrophic accession of his son Ahab. In a single chapter the northern kingdom goes through four dynastic transitions, each marked by murder, and emerges with the worst king Israel has yet seen. The chapter is built around an explicit literary parallel to Jeroboam’s dynasty: Baasha rose by destroying Jeroboam’s house exactly as Ahijah had prophesied, and now Baasha himself receives an oracle, through Yehu ben Hanani, that his house will fare the same way. Rashi captures the chapter’s underlying moral logic with brutal economy: even though Baasha had been God’s instrument against Jeroboam, he is punished for the very murders he carried out, because he proceeded to walk in those same sins. The hand that executes a divine sentence does not gain merit from the killing if its heart never turned.

The Yehu ben Hanani oracle (verses 1-7) frames the chapter’s first movement. The prophet’s words echo Ahijah’s almost verbatim — “I lifted you up from the dust and made you a prince over My people Israel, and you walked in the way of Jeroboam” — and the punishment is identical: dogs will eat the urban dead, birds the rural dead, and Baasha’s house will be made like the house of Jeroboam ben Nevat. Verse 7 then adds a striking second indictment: Baasha is punished both for his own sins and “because he struck him down” — referring back to Nadab. Rashi reads this with theological precision: a man who kills another only as an act of self-promotion, while himself walking in the same sins as his victim, becomes liable for the victim’s blood. The same principle will recur in Hoshea 1:4 with the punishment of Yehu’s house for Yizre’el. Divine justice does not absolve the killer just because the killing was foretold.

The Zimri episode (verses 8-20) is the chapter’s most cinematic vignette and one of the shortest reigns in all of Tanakh — seven days. Elah, Baasha’s son, is found by his chariot-officer Zimri drunk at the house of his palace steward Arza in Tirzah. Zimri kills him, exterminates the entire house of Baasha (precisely fulfilling Yehu’s prophecy), and seizes the throne. But the army — away at Gibbethon besieging the Philistines, the same siege at which Nadab was killed — repudiates him immediately. They acclaim their commander Omri as king instead, march on Tirzah, and Zimri, seeing the city fall, sets fire to the royal palace and dies in the flames. His name will become proverbial: when Yehu the assassin (not the prophet) is later confronted by Jezebel in II Kings 9, she calls him “Zimri, murderer of his master” — a label that fixes him as the type of the traitor who seizes power and immediately loses it.

The Tibni-Omri civil war (verses 21-22) introduces a final wrinkle. Half the people follow Tibni ben Ginat, half follow Omri, and the kingdom is divided for what Seder Olam (cited by Radak) calculates as four years. Tibni dies and Omri prevails — the manner of his death is contested: Rashi and Metzudat David (citing Seder Olam) say Tibni was assassinated when Asa of Judah married his son Yehoshafat to Omri’s daughter Ataliah, recognizing Omri’s ascendancy; Radak’s plain-sense reading is that Tibni died naturally and Omri inherited the field. Either way, the marriage alliance is the chapter’s most consequential and ominous subplot: a Davidic prince has just married into the dynasty of Israel’s worst king, and the seed of that union — Ataliah, daughter of Ahab’s sister — will eventually slaughter the entire Davidic royal house in II Kings 11. The catastrophe is being seeded here.

Omri’s reign is summarized in just six verses (23-28), yet the historical record outside Tanakh treats him as one of Israel’s most consequential kings. He purchases the hill of Shomron from Shemer for two talents of silver and builds the city that will be Israel’s capital until its destruction — one of the most strategically situated cities in the country, defensible and central. The narrator’s verdict, however, is unsparing: he was worse than all who preceded him. And then Ahab his son becomes king “in the thirty-eighth year of Asa,” and the verdict escalates: Ahab was worse than Omri. Verse 31’s phrase הֲנ֞קֵל לֶכְת֌וֹ בְ֌חַטֹ֌אות י֞ךׇבְע֞ם — “it was a light thing for him to walk in the sins of Jeroboam” — captures the chapter’s grim trajectory. Where Jeroboam had set up calves to the God of Israel under wrong names and at wrong places, Ahab marries the Phoenician princess Jezebel, daughter of King Etbaal of Sidon, and outright imports the worship of Baal and Asherah into the heart of the northern kingdom. He builds a temple of Baal in Shomron, erects an altar within it, and plants an asherah. The chapter closes on the historical-eschatological note of Chiel of Beit-El rebuilding Yericho during Ahab’s reign, losing his firstborn Aviram when he lays the foundation and his youngest Segub when he sets the gates — fulfilling, after some five centuries, the curse Yehoshua pronounced over the ruins of the city (Yehoshua 6:26). That such a curse could now be activated, with Ahab as king and no one objecting, is itself the chapter’s final indictment: the kingdom has reached a level of brazenness at which even ancient covenant boundaries are casually trampled.

׀ךק ט׮ז · Chapter 16

׀סוק א׳ · Verse 1

Hebrew:

וַיְה֎րי דְבַך֟יְהֹו֞ה֙ אֶל֟יֵה֣ו֌א בֶן֟חֲנ֞֔נ֎י עַל֟ב֌ַעְשׁ֖֞א לֵאמֹ֜ך׃

English:

The word of GOD came to Jehu son of Hanani against Baasha:

׀סוק ב׳ · Verse 2

Hebrew:

יַ֗עַן אֲשֶׁրך הֲך֎ימֹת֎֙יך֞֙ מ֎ן֟הֶ֣ע֞׀֞֔ך ו֞אֶת֌ֶנְך֣֞ נ־ג֮֔יד עַ֖ל עַמ֌֎֣י י֎שְׂך֞אֵ֑ל וַת֌ֵ֣לֶךְ ׀ ב֌ְדֶ֣ךֶךְ י֞ךׇבְע֞֗ם וַ֜ת֌ַחֲט֎א֙ אֶת֟עַמ֌֎֣י י֎שְׂך֞אֵ֔ל לְהַכְע֎יסֵ֖נ֎י ב֌ְחַט֌ֹאת֞֜ם׃

English:

“Because I lifted you up from the dust and made you a ruler over My people Israel, but you followed the way of Jeroboam and caused My people Israel to sin, provoking My anger with their sins—

׀סוק ג׳ · Verse 3

Hebrew:

ה֎נְנ֎֥י מַבְע֎֛יך אַחֲךֵ֥י בַעְשׁ֖֞א וְאַחֲךֵ֣י בֵית֑וֹ וְנ֞֜תַת֌֎י֙ אֶת֟ב֌ֵ֣יתְך֞֔ כ֌ְבֵ֖ית י֞ךׇבְע֥֞ם ב֌ֶן֟נְב֞֜ט׃

English:

I am going to sweep away Baasha and his house. I will make your house like the House of Jeroboam son of Nebat.

The sentence on Baasha's house is announced in language that consciously echoes Ahijah's oracle against Jeroboam: 'I will sweep away Baasha and his house' and make it like the house of Jeroboam ben Nevat. Radak connects מַבְע֎יך here to the Torah's idiom ובעךת הךע -- 'you shall burn out the evil from your midst' -- framing the dynastic extermination as a juridical purge.

׀סוק ד׳ · Verse 4

Hebrew:

הַמ֌ֵրת לְבַעְשׁ֞א֙ ב֌֞ע֎֔יך יֹאכְל֖ו֌ הַכ֌ְל֞ב֎֑ים וְהַמ֌ֵ֥ת לוֹ֙ ב֌ַשׂ֌֞דֶ֔ה יֹאכְל֖ו֌ ע֥וֹף הַשׁ֌֞מ֞֜י֎ם׃

English:

Anyone belonging to Baasha who dies in the town shall be devoured by dogs, and anyone belonging to him who dies in the open country shall be devoured by the birds of the sky.”

׀סוק ה׳ · Verse 5

Hebrew:

וְיֶ֚תֶך ד֌֎בְךֵ֥י בַעְשׁ֛֞א וַאֲשֶׁ֥ך ע֞שׂ֖֞ה ו֌גְבו֌ך֞ת֑וֹ הֲלֹא֟הֵ֣ם כ֌ְתו֌ב֎֗ים עַל֟סֵ֛׀ֶך ד֌֎בְךֵ֥י הַי֌֞מ֎֖ים לְמַלְכֵ֥י י֎שְׂך֞אֵ֜ל׃

English:

The other events of Baasha’s reign and his actions and his exploits are recorded in the Annals of the Kings of Israel.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌֎שְׁכ֌ַրב ב֌ַעְשׁ֞א֙ ע֎ם֟אֲבֹת֞֔יו וַי֌֎ק֌֞בֵ֖ך ב֌ְת֎ךְ׊֑֞ה וַי֌֎מְלֹ֛ךְ אֵל֥֞ה בְנ֖וֹ ת֌ַחְת֌֞֜יו׃

English:

Baasha rested with his ancestors and was buried in Tirzah. His son Elah succeeded him as king.

׀סוק ז׳ · Verse 7

Hebrew:

וְגַ֡ם ב֌ְיַד֟יֵה֚ו֌א בֶן֟חֲנ֞֜נ֎י הַנ֌֞ב֎֗יא ד֌ְבַך֟יְהֹו֞֡ה ×”Öž×™Öž×”Ö© אֶל֟ב֌ַעְשׁ֚֞א וְאֶל֟ב֌ֵית֜וֹ וְעַ֥ל כ֌ׇל֟ה֞ך֞ע֣֞ה ׀ אֲשֶׁך֟ע֞שׂ֣֞ה ׀ ב֌ְעֵינֵ֣י יְהֹו֞֗ה לְהַכְע֎יסוֹ֙ ב֌ְמַעֲשֵׂ֣ה י־ד־֔יו ל֎֜הְי֖וֹת כ֌ְבֵ֣ית י֞ךׇבְע֑֞ם וְעַ֥ל אֲשֶׁך֟ה֎כ֌֖֞ה אֹת֜וֹ׃ {×€}

English:

But the word of GOD had come through the prophet Jehu son of Hanani against Baasha and against his house, that it would fare like the House of Jeroboam, which he himself had struck down,awhich he himself had struck down Syntax of Heb. unclear. because of all the evil he did that was displeasing to GOD, provoking anger with his deeds.

The narrator returns to underscore that Yehu's prophecy was directed not only at Baasha's general path of sin but at a specific moral charge: he is punished both for leading Israel astray and 'for striking him down' -- referring back to Nadab. Rashi makes the principle explicit: although Baasha had carried out God's word in destroying Jeroboam's house, he did so as a self-promoting power-grab while himself walking in Jeroboam's sins; therefore the killing was reckoned to him as bloodguilt. The same principle will appear again in Hoshea 1:4, where Yehu's house is punished for Yizre'el because they too continued in Ahab's ways.
ךש׎יRashi
וְגַם ב֌ְיַד יֵהו֌א בֶן חֲנ֞נ֎י הַנ֌֞ב֎יא ד֌ְבַך ה' ה־י־ה אֶל ב֌ַעְשׁ֞א. כ֌ְלוֹמַך הֲךֵי שֶׁמ֌֞לַךְ אֵל֞ה ב֌ֶן ב֌ַעְשׁ֞א, וְאַף ג֌ַם זֹאת ד֌ְבַך ה' ה־י־ה ב֌ְיַד יֵהו֌א, שֶׁל֌ֹא ת֌֎תְקַי֌ֵם מַלְכו֌תוֹ. וְעַל אֲשֶׁך ה֎כ֌֞ה אוֹתוֹ. הוֹא֎יל וְגַם הו֌א ה֞לַךְ ב֌ְחַט֌ֹאת֞יו, נ֮מְש־א שֶׁל֌ֹא ה־י־ה לוֹ לְה֞ךְגוֹ, לְכ־ךְ נֶעֱנַשׁ עַל הֲך֎יג֞תוֹ, וְכֵן מ֞׊֎ינו֌: ו֌׀֞קַדְת֌֎י אֶת ד֌ְמֵי י֎זְךְעֶאל עַל ב֌ֵית יֵהו֌א, הוֹא֎יל וְלֹא ס֞ךו֌ מ֎ד֌ַךְכֵי אַחְא֞ב, נֶעֶנְשׁו֌ עַל הֲך֎יג֞ת֞ם.
Also, in the hand of Yeihu the son of Chanoni the prophet, there was a word of Adonoy concerning Bashah. I.e., behold Eilah son of Bashah reigned, nevertheless, the word of Adonoy through Yeihu was that his kingdom would not last.1This verse is a continuation of Yeihu's prophecy contained in v.1-4 above, therefore it begins with "Also."—Metzudas Dovid And because he had killed him [Nodov]. Since he too, committed the same sins, consequently he should not have killed him, therefore he was punished for his murder. And similarly we find, "And I will avenge the blood of Yizre'el upon the house of Yeihu,"2Hoshe'a 1:4. because they did not turn away from Achov's ways, they were punished for his murder.

׀סוק ח׳ · Verse 8

Hebrew:

ב֌֎שְׁנַ֚ת עֶשְׂך֎րים ו֞שֵׁשׁ֙ שׁ֞נ֞֔ה לְא֞ס֖֞א מֶ֣לֶךְ יְהו֌ד֑֞ה מ֞֠לַ֠ךְ אֵל֚֞ה בֶן֟ב֌ַעְשׁ֧֞א עַל֟י֎שְׂך֞אֵ֛ל ב֌ְת֎ךְ׊֖֞ה שְׁנ֞ת֞֜י֎ם׃

English:

In the twenty-sixth year of King Asa of Judah, Elah son of Baasha became king over Israel, at Tirzah—for two years.

The chapter shifts back to the synchronized track: Elah ben Baasha begins to reign in Asa's twenty-sixth year and reigns just two (broken, per Metzudat David) years at Tirzah. The reign that should have founded a new dynasty is given barely a single dating verse before the assassination begins.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌֎קְשֹׁրך ע֞ל֞יו֙ עַבְד֌֣וֹ ז֮מְ׹֮֔י שַׂ֖ך מַחֲ׊֎֣ית ה֞ך֑֞כֶב וְהրו֌א בְת֎ךְ׊֞ה֙ שֹׁתֶ֣ה שׁ֎כ֌֔וֹך ב֌ֵ֣ית אַךְ׊֞֔א אֲשֶׁ֥ך עַל֟הַב֌ַ֖י֎ת ב֌ְת֎ךְ׊֞֜ה׃

English:

His officer Zimri, commander of half the chariotry, committed treason against him while he was at Tirzah drinking himself drunk in the house of Arza, who was in charge of the palace at Tirzah.

Elah's officer Zimri, commander of half the chariotry, conspires against him. The scene of the king's vulnerability is rendered with damning detail: Elah is at Tirzah in the house of his palace-steward Arza, drinking himself drunk. Metzudat David draws the moral: 'he had no awareness left to guard himself from Zimri.' The king of Israel is killed not in battle but in his cups, in his palace official's house, by his own officer.
ךש׎יRashi
שַׂך מַחֲ׊֎ית ה֞ך֞כֶב. הו֌א וְאַחֵך ה֞יו֌ שׂ֞ך֎ים עַל ה֞ךֶכֶב.
He was the officer of half the chariots. He and another were captains over the chariots.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌֞בֹրא ז֮מְ׹֮י֙ וַי֌ַכ֌ֵ֣הו֌ וַיְמ֎יתֵ֔הו֌ ב֌֎שְׁנַת֙ עֶשְׂך֎֣ים ו֞שֶׁ֔בַע לְא֞ס֖֞א מֶ֣לֶךְ יְהו֌ד֑֞ה וַי֌֎מְלֹ֖ךְ ת֌ַחְת֌֞֜יו׃

English:

Zimri entered, struck him down, and killed him; he succeeded him as king in the twenty-seventh year of King Asa of Judah.

Zimri enters, strikes Elah down, kills him, and seizes the throne in Asa's twenty-seventh year. The single verse compresses regicide and accession into one continuous motion, fulfilling Yehu's word against the house of Baasha just as Baasha had once fulfilled Ahijah's word against the house of Jeroboam.

׀סוק י׮א · Verse 11

Hebrew:

וַיְה֎֚י בְמׇלְכ֜וֹ כ֌ְשׁ֎בְת֌֣וֹ עַל֟כ֌֎סְא֗וֹ ה֎כ֌֞ה֙ אֶת֟כ֌ׇל֟ב֌ֵ֣ית ב֌ַעְשׁ֞֔א לֹא֟ה֎שְׁא֎֥יך ל֖וֹ מַשְׁת֌֎֣ין ב֌ְק֎֑יך וְגֹאֲל֖֞יו וְךֵעֵ֜הו֌׃

English:

No sooner had he become king and ascended the throne than he struck down all the House of Baasha; he did not leave a single male of his, nor any kinbkin Heb. “avenger.” or friend.

Upon taking the throne Zimri immediately exterminates the entire house of Baasha -- not only male heirs but also kinsmen (גואלים, with rights of redemption) and even close friends (ךעהו, the king's intimate confidants, as the role of Zavud in I Kings 4). Radak underscores the totality: Zimri leaves no descendant, no relative, and no associate alive.
ךש׎יRashi
וְגֹאֲל֞יו וְךֵעֵהו֌. (ת֌ַךְג֌ו֌ם:) ו֌קְך֎יבוֹה֎י וְך֎חֲמוֹה֎י.
Nor any of his relatives or friends. [Targum Yonoson rendered, "neither] his kinfolk nor his friends."3Alternatively, "his friend," singular, meaning his confidant.—Metzudas Dovid

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌ַשְׁמֵ֣ד ז֮מְ׹֮֔י אֵ֖ת כ֌ׇל֟ב֌ֵ֣ית ב֌ַעְשׁ֑֞א כ֌֎דְבַրך יְהֹו֞ה֙ אֲשֶׁ֣ך ד֌֎ב֌ֶ֣ך אֶל֟ב֌ַעְשׁ֞֔א ב֌ְיַ֖ד יֵה֥ו֌א הַנ֌֞ב֎֜יא׃

English:

Thus Zimri destroyed all the House of Baasha, in accordance with the word that GOD had spoken through the prophet Jehu—

׀סוק י׮ג · Verse 13

Hebrew:

אֶ֚ל כ֌ׇל֟חַט֌ֹ֣אות ב֌ַעְשׁ֞֔א וְחַט֌ֹ֖אות אֵל֣֞ה בְנ֑וֹ אֲשֶׁ֣ך ח֞טְא֗ו֌ וַאֲשֶׁրך הֶחֱט֎֙יאו֌֙ אֶת֟י֎שְׂך֞אֵ֔ל לְהַכְע֎֗יס אֶת֟יְהֹו֛֞ה אֱלֹהֵ֥י י֎שְׂך֞אֵ֖ל ב֌ְהַבְלֵיהֶ֜ם׃

English:

because of the sinful acts that Baasha and his son Elah committed, and that they caused Israel to commit, provoking the anger of the ETERNAL, the God of Israel, with their false gods.

׀סוק י׮ד · Verse 14

Hebrew:

וְיֶ֛תֶך ד֌֎בְךֵ֥י אֵל֖֞ה וְכׇל֟אֲשֶׁ֣ך ע֞שׂ֑֞ה הֲלוֹא֟הֵ֣ם כ֌ְתו֌ב֎֗ים עַל֟סֵ֛׀ֶך ד֌֎בְךֵ֥י הַי֌֞מ֎֖ים לְמַלְכֵ֥י י֎שְׂך֞אֵ֜ל׃ {×€}

English:

The other events of Elah’s reign and all his actions are recorded in the Annals of the Kings of Israel.

׀סוק ט׮ו · Verse 15

Hebrew:

ב֌֎שְׁנַת֩ עֶשְׂך֎֚ים ו֞שֶׁ֜בַע שׁ֞נ֞֗ה לְא֞ס֞א֙ מֶ֣לֶךְ יְהו֌ד֞֔ה מ֞לַ֥ךְ ז֮מְ׹֛֮י שׁ֎בְעַ֥ת י־מ֖֮ים ב֌ְת֎ךְ׊֑֞ה וְה֞ע֣֞ם חֹנ֎֔ים עַ֜ל֟ג֌֎ב֌ְת֖וֹן אֲשֶׁ֥ך לַ׀֌ְל֎שְׁת֌֎֜ים׃

English:

During the twenty-seventh year of King Asa of Judah, Zimri reigned in Tirzah for seven days. At the time, the troops were encamped at Gibbethon of the Philistines.

Zimri's reign lasts only seven days. The chapter brackets the brief reign with the strategically crucial detail that 'the troops were encamped at Gibbethon of the Philistines' -- the same Philistine city Israel had been besieging when Nadab was assassinated (15:27). Radak notes the army had failed to take Gibbethon then and was now besieging it again. The political vacuum at the front line will determine the kingship.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌֎שְׁמַրע ה֞ע֞ם֙ הַחֹנ֎֣ים לֵאמֹￜￜך ק֞שַׁ֣ך ז֮מְ׹֮֔י וְגַ֖ם ה֎כ֌֣֞ה אֶת֟הַמ֌ֶ֑לֶךְ וַי֌ַמְל֎֣כו֌ כׇ֜ל֟י֎֠שְׂך֞אֵ֠ל אֶת֟עׇמְך֎֚י שַׂך֟׊֞ב֧֞א עַל֟י֎שְׂך֞אֵ֛ל ב֌ַי֌֥וֹם הַה֖ו֌א ב֌ַ֜מ֌ַחֲנֶ֜ה׃

English:

When the troops who were encamped there learned that Zimri had committed treason and had struck down the king, that very day, in the camp, all Israel acclaimed the army commander Omri king over Israel.

When the army at Gibbethon hears that Zimri has conspired and killed the king, they reject the coup at once and acclaim their commander Omri as king 'that very day, in the camp.' Metzudat David and Radak both stress that 'all Israel' here means only the army at the front; the rest of the people will later be divided between Omri and Tibni.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ַעֲלֶ֥ה עׇמְך֎֛י וְכׇל֟י֎שְׂך֞אֵ֥ל ע֎מ֌֖וֹ מ֎֜ג֌֎ב֌ְת֑וֹן וַי֌֞׊ֻ֖ךו֌ עַל֟ת֌֎ךְ׊֞֜ה׃

English:

Omri and all Israel then withdrew from Gibbethon and laid siege to Tirzah.

׀סוק י׮ח · Verse 18

Hebrew:

וַיְה֎֞י כ֌֎ךְאրוֹת ז֮מְ׹֮י֙ כ֌֎֜י֟נ֎לְכ֌ְד֣֞ה ה֞ע֎֔יך וַי֌֞בֹ֖א אֶל֟אַךְמ֣וֹן ב֌ֵית֟הַמ֌ֶ֑לֶךְ וַי֌֎שְׂךֹ֚ף ע֞ל֧֞יו אֶת֟ב֌ֵ֜ית֟מֶ֛לֶךְ ב֌֞אֵ֖שׁ וַי֌֞מֹ֜ת׃

English:

When Zimri saw that the town was taken, he went into the citadel of the royal palace and burned down the royal palace over himself. And so he died—

Seeing the city fall, Zimri retreats to the citadel of the royal palace and burns the palace down over himself. Metzudat David and Radak clarify that the subject of 'set fire' is Omri -- Omri set fire to the palace while Zimri was inside, and Zimri died in the flames. The seven-day reign ends in a suicide-funeral pyre that will not save the man from becoming the proverbial type of the failed assassin (cf. Jezebel's taunt to Yehu in II Kings 9:31).

׀סוק י׮ט · Verse 19

Hebrew:

עַל֟חַט֌ֹאת֞יו֙ אֲשֶׁ֣ך ח־ט־֔א לַעֲשׂ֥וֹת ה֞ךַ֖ע ב֌ְעֵינֵ֣י יְהֹו֑֞ה ל֞לֶ֙כֶת֙ ב֌ְדֶ֣ךֶךְ י֞ךׇבְע֞֔ם ו֌בְחַט֌֞אתוֹ֙ אֲשֶׁ֣ך ע֞שׂ֞֔ה לְהַחֲט֎֖יא אֶת֟י֎שְׂך֞אֵ֜ל׃

English:

because of the sins that he committed and caused Israel to commit, doing what was displeasing to GOD and following the ways of Jeroboam.

Zimri's swift end is framed as punishment for his sins. Metzudat David and Radak both raise the question: how could Zimri have caused Israel to sin in seven days as king? Their answer: the sins were committed while he was still the commander of half the chariotry -- he had been leading Israel astray for years already, before he ever ascended the throne.

׀סוק כ׳ · Verse 20

Hebrew:

וְיֶ֙תֶך֙ ד֌֎בְךֵ֣י ז֮מְ׹֮֔י וְק֎שְׁך֖וֹ אֲשֶׁ֣ך ק֞שׁ֑֞ך הֲלֹא֟הֵ֣ם כ֌ְתו֌ב֎֗ים עַל֟סֵ֛׀ֶך ד֌֎בְךֵ֥י הַי֌֞מ֎֖ים לְמַלְכֵ֥י י֎שְׂך֞אֵ֜ל׃ {×€}

English:

The other events of Zimri’s reign, and the treason that he committed, are recorded in the Annals of the Kings of Israel.

׀סוק כ׮א · Verse 21

Hebrew:

א־֧ז יֵח֞לֵ֛ק ה֞ע֥֞ם י֎שְׂך֞אֵ֖ל לַחֵ֑׊֎י חֲ׊֎֚י ה֞ע֞֜ם ה־֠י־֠ה אַחֲךֵ֚י ת֎בְנ֎րי בֶן֟ג֌֎ינַת֙ לְהַמְל֎יכ֔וֹ וְהַחֲ׊֎֖י אַחֲךֵ֥י עׇמְך֎֜י׃

English:

Then the people of Israel split into two factions: a part of the people followed Tibni son of Ginath to make him king, and the other part followed Omri.

The northern kingdom now splits in two: half follow Tibni ben Ginat to make him king, half follow Omri. Radak, citing Seder Olam, places the duration of this civil war at four years. Metzudat David explains the social division: those who had been with the army acclaimed Omri, while those who had not been at the front backed Tibni.

׀סוק כ׮ב · Verse 22

Hebrew:

וַי֌ֶחֱזַրק ה֞ע֞ם֙ אֲשֶׁ֣ך אַחֲךֵ֣י עׇמְך֎֔י אֶת֟ה֞ע֞֕ם אֲשֶׁ֥ך אַחֲךֵ֖י ת֌֎בְנ֎֣י בֶן֟ג֌֎ינַ֑ת וַי֌֣֞מׇת ת֌֎בְנ֎֔י וַי֌֎מְלֹ֖ךְ עׇמְך֎֜י׃ {×€}

English:

Those who followed Omri proved stronger than those who followed Tibni son of Ginath; Tibni died and Omri became king.

Omri's faction prevails, Tibni dies, and Omri becomes the undisputed king. Rashi and Metzudat David, citing Seder Olam, record a striking historical claim: Tibni was killed when Asa of Judah married his son Yehoshafat to Omri's daughter (the future Ataliah's mother), recognizing Omri as the dominant northern power -- whereupon Tibni's supporters abandoned him and assassinated him. Radak preserves a peshat alternative: Tibni died of natural causes and Omri inherited the throne uncontested. Either way, the marriage alliance between the houses of David and Omri is being seeded here.
ךש׎יRashi
וַי֌֞מ֞ת ת֌֎בְנ֎י. כ֌ְשֶׁנ֌֞שׂ֞א א֞ס֞א ב֌֎ת֌וֹ שֶׁל ע֞מְך֎י ל֎יהוֹשׁ֞׀֞ט ב֌ְנוֹ, ה֞ךְגו֌ אֶת ת֌֎בְנ֎י, כ֌ְשֶׁך֞או֌ חֲשׁ֎יבו֌תוֹ שֶׁל ע֞מְך֎י, ב֌ְסֵדֶך עוֹל֞ם.
And Tivni died. When Asa took Omri's daughter in marriage for Yehoshofot his son, they killed Tivni,4Alternatively, he died a natural death and thereby Omri ruled undisputedly.—Radak See v. 23 below and Rashi there. when they saw Omri's prominence; according to Seder Olam.

׀סוק כ׮ג · Verse 23

Hebrew:

ב֌֎שְׁנַת֩ שְׁלֹשׁ֎֚ים וְאַחַ֜ת שׁ֞נ֞֗ה לְא֞ס֞א֙ מֶ֣לֶךְ יְהו֌ד֞֔ה מ֞לַրךְ עׇמְך֎י֙ עַל֟י֎שְׂך֞אֵ֔ל שְׁת֌ֵ֥ים עֶשְׂךֵ֖ה שׁ֞נ֑֞ה ב֌ְת֎ךְ׊֖֞ה מ֞לַ֥ךְ שֵׁשׁ֟שׁ֞נ֎֜ים׃

English:

In the thirty-first year of King Asa of Judah, Omri became king over Israel—for twelve years. He reigned in Tirzah six years.

Omri's full reign is now formally dated to Asa's thirty-first year and given a duration of twelve years. Rashi and Radak resolve the chronological tangle: of those twelve years, five overlap with the Tibni civil war (starting from Asa's twenty-seventh year), and seven are Omri's undisputed reign. The six years at Tirzah belong to the period before he built Shomron as his new capital.
ךש׎יRashi
ב֌֎שְׁנַת שְׁלשׁ֎ים וְאַחַת שׁ֞נ֞ה לְא֞ס֞א וְגוֹ' מ֞לַךְ ע֞מְך֎י. מַלְכו֌ת שְׁלֵמ֞ה, וַחֲמֵשׁ שׁ֞נ֎ים ה֞יְת֞ה מַחֲלֻקְת֌וֹ שֶׁל ת֌֎בְנ֎י, מֵעֶשְׂך֎ים וְשֶׁבַע לְא֞ס֞א, עַד שְׁלשׁ֎ים וְאַחַת. שְׁת֌ֵים עֶשְׂךֵה שׁ֞נ֞ה. סַךְ הַכ֌ֹל, ח֞מֵשׁ ב֌ַמ֌ַחֲלֹקֶת וְשֶׁבַע ב֌ְמַלְכו֌ת שְׁלֵמ֞ה, וְא֮י אֶ׀ְשׁ֞ך לוֹמַך שְׁת֌ֵים עֶשְׂךֵה ב֌ְמַלְכו֌ת שְׁלֵמ֞ה, שֶׁהֲךֵי אַחְא֞ב ב֌ְנוֹ מ֞לַךְ ב֌֎שְׁנַת שְׁלשׁ֎ים ו֌שְׁמוֹנֶה לְא֞ס֞א. ב֌ְת֎ךְ׊֞ה מ֞לַךְ שֵׁשׁ שׁ֞נ֎ים. עַד שֶׁל֌ֹא ב֌֞נ֞ה אֶת שׁוֹמְךוֹן.
In the thirty-first year of the reign of Asa, etc., Omri reigned. An undisputed reign. His conflict with Tivni lasted five years, from the twenty-seventh year of Asa['s reign] until the thirty-first [year]. For twelve years. Was the total [of his reign], five [years] were in conflict and seven [years] his reign was undisputed. It is impossible to say that his reign was undisputed for twelve years, because Achov his son reigned in the thirty-eighth year of Asa['s reign]. In Tirtzoh he reigned six years. Before he had built Shomron.

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌֎֜קֶן אֶת֟ה֞ה֥֞ך שֹׁמְך֛וֹן מֵ֥אֶת שֶׁ֖מֶך ב֌ְכ֎כ֌ְךַ֣י֎ם כ֌֑֞סֶף וַי֌֎֙בֶן֙ אֶת֟ה֞ה֞֔ך וַי֌֎קְך֞֗א אֶת֟שֵׁրם ה֞ע֎יך֙ אֲשֶׁ֣ך ב֌֞נ֞֔ה עַ֣ל שֶׁם֟שֶׁ֔מֶך אֲדֹנֵ֖י ה֞ה֥֞ך שֹׁמְך֜וֹן׃

English:

Then he bought the hill of Samaria from Shemer for two talents of silver; he built [a town] on the hill and named the town that he built Samaria, after Shemer, the owner of the hill.

Omri purchases the hill of Shomron from a man named Shemer for two talents of silver, builds a city on it, and names it after the original owner. This is one of the most consequential building projects in Israelite history: Shomron will be the capital of the northern kingdom until its destruction by Assyria over a century and a half later, and the city will eventually lend its name to the entire region (Samaria). Radak's targum reads הה׹ as a fortified citadel that Omri reinforced -- the city Omri built had ancestors of its own.

׀סוק כ׮ה · Verse 25

Hebrew:

וַי֌ַעֲשֶׂ֥ה עׇמְך֎֛י ה֞ךַ֖ע ב֌ְעֵינֵ֣י יְהֹו֑֞ה ￜￜַי֌֞֕ךַע מ֎כ֌ֹ֖ל אֲשֶׁ֥ך לְ׀֞נ֞֜יו׃

English:

Omri did what was displeasing to GOD; he was worse than all who preceded him.

׀סוק כ׮ו · Verse 26

Hebrew:

וַי֌ֵ֗לֶךְ ב֌ְכׇל֟ד֌ֶ֙ךֶךְ֙ י֞ךׇבְע֣֞ם ב֌ֶן֟נְב֞֔ט (ובחטאתיו) [ו֌֚בְחַט֌֞את֔וֹ] אֲשֶׁ֥ך הֶחֱט֎֖יא אֶת֟י֎שְׂך֞אֵ֑ל לְהַכְע֎֗יס אֶת֟יְהֹו֛֞ה אֱלֹהֵ֥י י֎שְׂך֞אֵ֖ל ב֌ְהַבְלֵיהֶ֜ם׃

English:

He followed all the ways of Jeroboam son of Nebat and the sins that he committed and caused Israel to commit, provoking the anger of the ETERNAL, the God of Israel, with their futilities.

Omri's evil consists in walking in 'all the way' of Jeroboam ben Nevat. Radak notes a textual variation: the kethiv has the plural בְ֌חַטֹ֌את֞יו (his sins -- the many wrongs he committed), while the qere reads the singular בְ֌חַט֞֌אתוֹ (his sin -- meaning specifically the sin of the calves at Dan and Bethel).

׀סוק כ׮ז · Verse 27

Hebrew:

וְיֶ֚תֶך ד֌֎בְךֵրי עׇמְך֎י֙ אֲשֶׁ֣ך ע֞שׂ֞֔ה ו֌גְבו֌ך֞ת֖וֹ אֲשֶׁ֣ך ע֞שׂ֑֞ה הֲלֹא֟הֵ֣ם כ֌ְתו֌ב֎֗ים עַל֟סֵ֛׀ֶך ד֌֎בְךֵ֥י הַי֌֞מ֎֖ים לְמַלְכֵ֥י י֎שְׂך֞אֵ֜ל׃

English:

The other events of Omri’s reign, [and] his actions, and the exploits he performed, are recorded in the Annals of the Kings of Israel.

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌֎שְׁכ֌ַրב עׇמְך֎י֙ ע֎ם֟אֲבֹת֞֔יו וַי֌֎ק֌֞בֵ֖ך ב֌ְשֹׁמְך֑וֹן וַי֌֎מְלֹ֛ךְ אַחְא֥֞ב ב֌ְנ֖וֹ ת֌ַחְת֌֞֜יו׃ {×€}

English:

Omri rested with his ancestors and was buried in Samaria; and his son Ahab succeeded him as king.

׀סוק כ׮ט · Verse 29

Hebrew:

וְאַחְא֣֞ב ב֌ֶן֟עׇמְך֎֗י מ֞לַךְ֙ עַל֟י֎שְׂך֞אֵ֔ל ב֌֎שְׁנַ֚ת שְׁלֹשׁ֎րים ו֌שְׁמֹנֶה֙ שׁ֞נ֞֔ה לְא֞ס֖֞א מֶ֣לֶךְ יְהו֌ד֑֞ה וַ֠י֌֎מְלֹ֠ךְ אַחְא֚֞ב ב֌ֶן֟עׇמְך֎րי עַל֟י֎שְׂך֞אֵל֙ ב֌ְשֹׁ֣מְך֔וֹן עֶשְׂך֎֥ים ו֌שְׁת֌ַ֖י֎ם שׁ֞נ֞֜ה׃

English:

Ahab son of Omri became king over Israel in the thirty-eighth year of King Asa of Judah, and Ahab son of Omri reigned over Israel in Samaria for twenty-two years.

Ahab ben Omri becomes king in Asa's thirty-eighth year and reigns twenty-two (broken) years from Shomron. The synchronization is precise: Omri took the throne in Asa's twenty-seventh year and reigned twelve years, bringing us to Asa's thirty-eighth.

׀סוק ל׳ · Verse 30

Hebrew:

וַי֌ַ֚עַשׂ אַחְא֧֞ב ב֌ֶן֟עׇמְך֎֛י ה֞ךַ֖ע ב֌ְעֵינֵ֣י יְהֹו֑֞ה מ֎כ֌ֹ֖ל אֲשֶׁ֥ך לְ׀֞נ֞֜יו׃

English:

Ahab son of Omri did what was displeasing to GOD, more than all who preceded him.

׀סוק ל׮א · Verse 31

Hebrew:

וַ֜יְה֎י֙ הֲנ֞קֵ֣ל לֶכְת֌֔וֹ ב֌ְחַט֌ֹ֖אות י֞ךׇבְע֣֞ם ב֌ֶן֟נְב֑֞ט וַי֌֎ק֌ַ֚ח א֎שׁ֌֞֜ה אֶת֟א֎יזֶ֗בֶל ב֌ַת֟אֶתְב֌ַ֙עַל֙ מֶ֣לֶךְ ׊֎ידֹנ֎֔ים וַי֌ֵ֙לֶךְ֙ וַי֌ַעֲבֹ֣ד אֶת֟הַב֌ַ֔עַל וַי֌֎שְׁת֌ַ֖חו֌ ל֜וֹ׃

English:

Not content to follow the sins of Jeroboam son of Nebat, he took as wife Jezebel daughter of King Ethbaal of the Phoenicians, and he went and served Baal and worshiped him.

The chapter's central indictment now arrives: it was 'too light a thing' for Ahab to walk in the sins of Jeroboam -- so he took as wife Jezebel, daughter of King Etbaal of the Sidonians, and went and served Baal. Rashi notes that Ahab added Baal worship on top of Jeroboam's calves rather than replacing it; Radak observes that he actually traveled to Sidon to learn the Baal cult firsthand from its native practitioners and brought it home with him. The Phoenician marriage is the gateway by which a foreign deity becomes the official cult of the northern kingdom, and Jezebel will dominate the next several chapters of Sefer Melakhim as the active driving force of Baal-worship and persecution of God's prophets.
ךש׎יRashi
וַי֌ַעֲבֹד אֶת הַב֌ַעַל. מוֹס֎יף עַל עֲג֞ל֎ים שֶׁל י֞ך֞בְע֞ם.
And worshiped the [idol] Baal. In addition to Yerovom's calves.5The Gemara in Maseches Sanhedrin 102b states that Achov's minor sins were like Yerovom's major ones. If so, why are Yerovom's sins emphasized here? Because he opened the way to sin for the Bnei Yisroel.

׀סוק ל׮ב · Verse 32

Hebrew:

וַי֌֥֞קֶם מ֎זְב֌ֵ֖חַ לַב֌֑֞עַל ב֌ֵ֣ית הַב֌ַ֔עַל אֲשֶׁ֥ך ב֌֞נ֖֞ה ב֌ְשֹׁמְך֜וֹן׃

English:

He erected an altar to Baal in the temple of Baal that he built in Samaria.

Ahab erects an altar to Baal inside the temple of Baal that he has built in Shomron. The capital that Omri founded as a strategic stronghold has become the architectural center of imported pagan worship.

׀סוק ל׮ג · Verse 33

Hebrew:

וַי֌ַ֥עַשׂ אַחְא֖֞ב אֶת֟ה֞אֲשֵׁך֑֞ה וַי֌֚וֹסֶף אַחְא֞֜ב לַעֲשׂ֗וֹת לְהַכְע֎יס֙ אֶת֟יְהֹו֞ה֙ אֱלֹהֵ֣י י֎שְׂך֞אֵ֔ל מ֎כ֌ֹל֙ מַלְכֵ֣י י֎שְׂך֞אֵ֔ל אֲשֶׁ֥ך ה֞י֖ו֌ לְ׀֞נ֞֜יו׃

English:

Ahab also made a sacred post.csacred post See note at 14.15. Ahab did more to provoke the anger of the ETERNAL, the God of Israel, than all the kings of Israel who preceded him.

Ahab also makes an asherah -- a tree-like sacred post for the goddess Asherah -- and the narrator's verdict reaches its rhetorical climax: he provoked God more than all the kings of Israel before him. Radak preserves a striking midrashic image: Ahab wrote on the doors of Shomron, 'Ahab has denied the God of Israel; let him have no share in the God of Israel.'
ךש׎יRashi
אֲשֵׁך֞ה. א֮יל־ן הַנ֌ֶעֱב֞ד.
An Asheirah. A tree that is worshiped.6In addition to the Baal, he also worshiped the Asheirah.—Radak

׀סוק ל׮ד · Verse 34

Hebrew:

ב֌ְי֞מ֞֞יו ב֌֞נ֥֞ה ח֎יאֵ֛ל ב֌ֵ֥ית ה֞אֱל֎֖י אֶת֟יְך֎יחֹ֑ה ב֌ַאֲב֎יך֚֞ם ב֌ְכֹך֜וֹ י֎ס֌ְד֞֗ה֌ (ובשגיב) [ו֌ב֎שְׂגրו֌ב] ׊ְע֎יךוֹ֙ ה֎׊֌֎֣יב ד֌ְל֞תֶ֔יה֞ כ֌֎דְבַ֣ך יְהֹו֞֔ה אֲשֶׁ֣ך ד֌֎ב֌ֶ֔ך ב֌ְיַ֖ד יְהוֹשֻׁ֥עַ ב֌֎ן֟נ֜ו֌ן׃ {ס}        

English:

During his reign, Hiel the Bethelite fortified Jericho. He laid its foundations at the cost of Abiram his first-born, and set its gates in place at the cost of Segub his youngest, in accordance with the words that GOD had spoken through Joshua son of Nun.dthat GOD had spoken through Joshua son of Nun Cf. Josh. 6.26.

The chapter closes with a strange historical postscript: in Ahab's days, Chiel of Beit-El refortified Yericho, losing his firstborn Aviram when he laid the foundations and his youngest Segub when he set its gates -- fulfilling Yehoshua's curse from Yehoshua 6:26 some five centuries earlier. Rashi cites the Yerushalmi (Sanhedrin 10:2): Yericho actually belonged to Yehoshafat's southern kingdom, but Scripture connects the curse to Ahab because 'one assigns the curse to the corrupt one' -- meaning that the spiritual atmosphere of Ahab's reign was what made such a brazen violation of an ancient covenant prohibition possible. Metzudat David adds the pointed irony: Ahab witnessed each of Chiel's sons die one by one and yet drew no lesson from it.
ךש׎יRashi
ח֎יאֵל ב֌ֵית ה֞אֱל֎י. ח֎יאֵל אֲשֶׁך מ֎ב֌ֵית אֵל, כ֌ְמוֹ: י֎שַׁי ב֌ֵית הַל֌ַחְמ֎י, וְלֹא נֶאֱמַך הַב֌ֵית לַחְמ֎י; וְכֵן יְהוֹשֻׁעַ ב֌ֵית הַש֌ׁ֎מְשׁ֎י, ב֌ְסֵ׀ֶך שְׁמו֌אֵל, וְלֹא הַב֌ֵית שׁ֎מְשׁ֎י; וְכֵן ב֌ְע֞׀ְךַת אֲב֎י ה֞עֶזְך֎י וְלֹא נֶאֱמַך ה֞אֲב֎י עֶזְך֎י. וְיֵשׁ ׀֌וֹתְך֎ין: ב֌ֵית ה֞אֱל֎י, עַל שֶׁק֌֎ב֌ֵל ע֞ל֞יו ק֎לְלוֹת יְהוֹשֻׁעַ: א֞ךו֌ך ה֞א֎ישׁ אֲשֶׁך י֞קו֌ם ו֌ב֞נ֞ה וְגוֹ'. א֞מְךו֌ ךַב֌וֹתֵינו֌ ח֎יאֵל מ֎ש֌ֶׁל (ב֌֎נְי֞מ֎ין) ו֎יך֎יחוֹ מ֎ש֌ֶׁל יְהוֹשׁ֞׀֞ט (ב֌֎נְי֞מ֎ין) ו֌מ֎׀֌ְנֵי מ־ה תְל֞אוֹ ב֌ְאַחְא֞ב, שֶׁת֌וֹל֎ין אֶת הַק֌ְל֞ל֞ה ב֌֎מְקֻלְק֞ל (סְ׀֞ך֎ים אֲחֵך֎ים: ב֌֎מְקֻל֌֞ל). ב֌ַאֲב֎יך֞ם ב֌ְכֹךוֹ י֎ס֌ְד֞ה֌. כ֌ְשֶׁי֌֎סְד֞ה֌, מֵת ב֌ְנוֹ ב֌ְכוֹךוֹ, וְק֞בַך וְה֞לַךְ וְק֞בַך כ֌֞ל ב֌֞נ֞יו, עַד שֶׁמ֌ֵת ה֞אַחֲךוֹן ב֌ְהַ׊֌֞בַת ד֌ְל֞תוֹת, וְכֵן הו֌א קְל֞לוֹת שֶׁל יְהוֹשֻׁעַ: ב֌֎בְכוֹךוֹ יְיַס֌ְדֶנ֌֞ה ו֌ב֎׊ְע֎יךוֹ יַ׊֌֎יב ד֌ְל֞תֶיה֞.
Chieil of Beis Eil. [I.e.,] Chieil who was from Beis Eil, similar to, "Yishay of Beis Lechem [בית הלחמי],"7I Shmuel 16:1. and it does not state הבית לחמי, and similarly, "Yehoshua of Beis Shemesh [בית השמשי],"8I Shmuel 6:14. in the Book of Shmuel, and [it does] not [state] הבית שמשי, and similarly, "In Ofrah [that belonged to Yoash] of the Avi Ezri [אבי העזךי],"9Shoftim 6:11. and it does not state האבי עזךי. Some interpret בית האלי [is from the word אלה or curse], since he accepted upon himself Yehoshua's curses, "Cursed [before Adonoy] be the man who rises up and rebuilds, etc."10Yehoshua 6:26. Also, see Maseches Sanhedrin 113a. Our Rabbis stated that Chieil was of [the tribe of] Binyomin, and Yericho belonged to Yehoshofot11Who was of the tribe of Binyomin. [King of Yehudah]. Why does [Scripture] relate him to Achov [King of Yisroel], because a curse is related to a corrupt person.12Talmud Yerushalmi Maseches Sanhedrin 10:2. Alternatively, even though Achov witnessed Divine retribution visited upon Chieil, Achov nonetheless did not repent.—Metzudas Dovid. (Other texts: To a cursed person.) With Avirom his first born he laid the foundation. When he laid its foundation, his firstborn son died, and he buried [him] and continued to bury all his sons until the last one died when he was installing its doors. And, these were Yehoshua's curses, "With [the loss of] his firstborn shall he lay its foundation, and with [the loss of] his youngest child he will set up its gates."13Yehoshua 6:26.

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