THE NORTHERN KINGDOM of Israel changed hands twice in a week. And more often than not, succession in Israel involved a sword. 

Baasha became king through a coup against Nadab, son of Jeroboam. After a twenty-four year reign, Baasha died and his son Elah ascended to the throne. However, after two years, Elah was assassinated by Zimri, a commander of chariots, who lasted all of seven days before Omri, commander of the army, was declared king by his troops. After a battle at the capital city of Tirzah, Zimri barricaded himself inside the citadel and set it on fire. 

Omri reigned over Israel for twelve years. The second half of his reign was in his new capital, Samaria, named for Shemer, the owner of the hill Omri purchased on which the city was built. After Omri’s death, his son Ahab came to power, and he was remembered by the chronicler as evil—“more than all who were before him.” Which, given the nature of the kings from Jeroboam to Omri, is saying a lot. 

We also discuss the brief mention of the reconstruction of Jericho in 1 Kings 16:34, which involved foundation sacrifices. This was common among the Amorites who, even though they’d been pushed out of Canaan by Joshua 500 years earlier, still influenced the Israelites in pagan practices condemned by God. 

We even see this at the end of the life of Asa, remembered as a mainly good king. However, 2 Chronicles 16:12 notes that Asa, seeking relief from a series disease in his feet, “did not seek the LORD, but sought help from physicians.” The Hebrew word translated “physicians” is rephaim. Now, did Asa trust doctors over God, or did he turn to the Rephaim? Veneration of the Rephaim (spirits of the Nephilim) is known from Canaanite texts, and it’s possible that Asa, like the kings of Israel, had been drawn into religious practices of the Amorites.