1 Kings 16:7

1Ki 16:7 And also by the hand of the prophet Jehu the son of Hanani came the word of the LORD against Baasha, and against his house, even for all the evil that he did in the sight of the LORD, in provoking him to anger with the work of his hands, in being like the house of Jeroboam; and because he killed him.

Ver. 7. And because he killed him.] Him, that is, his lord Nadab, the son of Jeroboam; not Jehu the prophet, as the Latin translator doateth, and with him A. Lapide and others.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 16:7. And also by the hand of the Prophet Jehu — The order of the narrative seems to be here much confused, to restore which Houbigant places this seventh verse before the fifth and sixth. Came the word of the Lord against Baasha — The meaning is, the message which came from the Lord to Jehu, (1Ki 16:1-4,) was here delivered by the hand, that is, the ministry of Jehu unto Baasha. Jehu did what God commanded in this matter, though it was not without apparent hazard to himself. And because he killed him — That is, Nadab; who though he be not expressed, is sufficiently understood. But why is he punished for doing God’s work? Because, 1st, Though God appointed that Jeroboam’s family should be cut off, yet he did not give Baasha commission to do it. 2d, Baasha did this not to fulfil God’s will, but his own lusts. See on 1Ki 16:2.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

That is, the Prophet did his message.

Meaning, Nadab Jeroboam’s son.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

also by the hand of the prophet Jehu--This is not another prophecy, but merely an addition by the sacred historian, explanatory of the death of Baasha and the extinction of his family. The doom pronounced against Jeroboam (Kg1 14:9), did not entitle him to take the execution of the sentence into his own hands; but from his following the same calf-worship, he had evidently plotted the conspiracy and murder of that king in furtherance of his own ambitious designs; and hence, in his own assassination, he met the just reward of his deeds. The similitude to Jeroboam extends to their deaths as well as their lives--the reign of their sons, and the ruin of their families.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. And because he killed him.] This the Vulgate understands of Jehu the prophet, put to death by Baasha: Ob hanc causam occidit eum, hoe est. Jehu filium Hanani prophetam; "On this account he killed him, that is, Jehu the prophet, the son of Hanani." Some think Baasha is intended, others Jeroboam, and others Nadab the son of Jeroboam. This last is the sentiment of Rab. Sol. Jarchi, and of some good critics. The order is here confused; and the seventh verse should probably be placed between the 4th and 5th.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(7) And also.—This second reference to the prophecy of Jehu seems to be a note of the historian—perhaps added chiefly for the sake of the last clause, which shows that Baasha’s act, though foretold, was not thereby justified.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. And also [R.V. moreover] by the hand of the prophet Jehu] ‘Moreover’ connects the two prophetic messages more directly than the ‘also’ of A. V. The LXX. omits the words ‘the prophet.’

even for (R.V. both because of] all the evil] There are two reasons given for the divine message sent to Baasha. They are both prefaced by the same preposition in the original = because, and it makes the verse clearer if the same word be used in both clauses in the translation.

and because he killed [R.V. smote] him] The R.V. gives on the margin ‘it’ for ‘him.’ The reference must be to Jeroboam and his house. God had raised up Baasha, and sent him against Jeroboam, but it is clear from this verse that the manner in which punishment had been inflicted by Baasha was not such as God approved of. We may compare with this the language of Isaiah (Isa_47:6) where God by the mouth of His prophet declares His wrath against His people, and how He delivered them into the hand of the king of Babylon, but at the same time shews His anger with the conqueror for the way in which he had exercised cruelty; “Thou didst shew them no mercy.”

The R.V. has rendered the verb ‘smote’ because it is so rendered in 1Ki_15:27; 1Ki_15:29, about the destruction of Jeroboam and of his house.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

In the twenty sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, two years. Not complete, for he died in the twenty seventh of Asa, Kg1 16:10 he reigned just the time that Nadab the son of Jeroboam did, Kg1 15:25.

.

1 Kings 16:9

kg1 16:9

kg1 16:9

kg1 16:9And his servant Zimri, captain of half his chariots,.... His military chariots; there were two captains of them, and this was one of them; so the Targum,

"one of the two masters or captains of the chariots:''

conspired against him, as he was in Tirzah drinking himself drunk in the house of Arza, steward of his house in Tirzah; who had the charge of his wine and other liquors, to which he was addicted beyond measure; and this was a fit opportunity for Zimri to fall upon him, and slay him, when he was drunk, and off his guard, and his army at the same time was besieging Gibbethon, Kg1 16:15 so that there was a very great likeness in what befell the family of Baasha, to that of the family of Jeroboam; for as the son of the one, and of the other, reigned but two years, so they were both slain by their servants, and both at a time when Gibbethon was besieged; the Targum takes this Arza to be the temple of an idol so called, near the royal palace.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The natural position of this verse would be after 1Ki 16:4 and before 1Ki 16:5. But it may be regarded as added by the writer, somewhat irregularly, as an afterthought; its special force being to point out that the sentence on Baasha was intended to punish, not only his calf-worship, but emphatically his murder of Jeroboam and his family. Though the destruction of Jeroboam had been foretold, and though Baasha may be rightly regarded as God’s instrument to punish Jeroboam’s sins, yet, as he received no command to execute God’s wrath on the offender, and was instigated solely by ambition and self-interest, his guilt was just as great as if no prophecy had been uttered. Even Jehu’s commission 2Ki 9:5-10 was not held to justify, altogether, his murder of Jehoram and Jezebel.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The evil, to punish it. (Menochius) --- He, God, slew him, Baasa, (Calmet) or "because the latter slew" Nadab, &c. (Grotius) --- God punished his usurpation and murders. (Calmet) --- That is, &c., is not found in Hebrew, Chaldean, Septuagint, nor in some Latin copies. (Estius) --- Hence Jehu might survive to admonish Josaphat, ver. 1. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By the hand of the prophet Jehu came the word of the Lord: the meaning is, the message which came from the Lord to Jehu, 1Ki 16:1, &c., was here delivered by the hand, i.e. the ministry, of Jehu, unto Baasha. Jehu did what God commanded him in this matter, though it was not without apparent hazard to himself.

And because he killed him, i.e. Nadab; who, though he be not expressed, yet is sufficiently understood:

1. By the manifest reference which these words have to the murder committed by Baasha, which was done upon Nadab only, 1Ki 15:28.

2. By the foregoing words,

the house of Jeroboam, i.e. his posterity, which was Nadab.

Quest. Why doth God punish him for doing God’s work?

Answ. 1. Though God appointed that Jeroboam’s family should be cut off, yet he did not give Baasha commission to do it, nor had declared how or by whom he would do it.

2. Baasha did this not to fulfil God’s will, but his own lusts. See Poole "1Ki 16:2".

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Also — Further reason why the word of the Lord came to Baasha by Jehu.

And because he killed him — That is, killed Jeroboam. That assassination (1Ki_15:27) was a dark and bloody crime, which, though foreseen and foretold by Jehovah, was still wrought by wicked hands. God’s prescience of his act took not from the daring Baasha the guilt of murder; and therefore, besides the oracles of judgment which Jehu uttered in 1Ki_16:2-4. he also uttered other words of the Lord against Baasha, because he had killed Jeroboam.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And also by the hand of the prophet Jehu, the son of Hanani, came the word of the Lord against Baasha This does not refer, as some have thought, to a second prophecy on Jehu"s part, but is rather explicative of ver. 2. Rawlinson thinks the object of the historian herein was to point out that Baasha was punished for the "murder of Jeroboam? and his family," as well as for the calf worship. Keil and Bahr hold that it is designed to guard against a perversion of ver. 2, "I made thee prince," etc., from which it might be inferred that he was commissioned of God to murder Nadab. But it is simpler to suppose that his primary idea was to convey, by this repetition, which no doubt is derived from a different source from the statement of ver. 2, that Baasha was visited by God for his various sins. It was no chance that happened to him. The excision of his house, like that of Jeroboam, was distinctly foretold, and against his house, even for all the evil that he did in the sight of the Lord, in provoking him to anger with the work of his hands ver. 2; note the coincidence with 1Ki_15:30, in connexion with the next words. Bahr explains "the works of his hands "as idols, Dii factitii, after, Deu_4:28, but this appears somewhat far fetched in being like the house of Jeroboam, and because he killed him i.e., Nadab.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Came, &c. - The meaning is, the message which came from the Lord to Jehu, ver. 1, &c. was here delivered by the hand, the ministry of Jehu, unto Baasha. Jehu did what God commanded him in this matter, tho' it was not without apparent hazard to himself.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

the word of Yahweh came

This is an idiom that is used to introduce something that God told his prophets or his people. See how you translated this in 1 Kings 6:11. AT: "Yahweh spoke this message" or "Yahweh spoke these words" (See: Idiom)

all the evil that he did in the sight of Yahweh

The sight of Yahweh represents Yahweh's judgment. AT: "all the things that Baasha that are evil in Yahweh's judgment" or "all the things that Baaha did that Yahweh considers to be evil" (See: Metaphor)

so as to provoke him to anger

The abstract noun "anger" can be expressed with the adjective "angry." AT: "so as to make Yahweh very angry" or "that made God very angry" (See: Abstract Nouns)

with the work of his hands

Here Basha is represented by his "hands." This speaks of all of his actions as his "work." AT: "by the things Baasha had done" (See: Synecdoche)

translationWords

prophet

Jehu

son

word of God

Baasha

family

evil

anger

works

hand

Jeroboam

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

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.

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,” because they did not turn away from Achov’s ways, they were punished for his murder.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.