[10] The names of the Judean queen mothers are always noted for specific political reasons: as an overriding factor to decide who took up the reins of the government among rival parties and interest-groups (cf.

1 Kings 1), also as she held a specific rank of 'mistress' (synonymous with the Hebrew word for 'queen mother') giving her power especially in the case of her son's death, similar to other cultures of the ancient Near East, such as amongst the Hittites.

[10][11] He was given a good assessment compared to David, though he did not abolish the high places outside Jerusalem (which was left to Josiah, 2 Kings 23:8), but otherwise was regarded as exemplary as he 'made pious donations' to the temple, 'chased the cult-prostitutes out' of the land (cf.

[10] Asa's strategy to fend off northern Israel's provocative expansion of the Benjaminite town of Ramah into a border fortress (cf.

However, this is not a licence for political murder, for in 1 Kings 16:7 Baasha and his son would pay the price for the bloodbath he brought upon the house of Jeroboam (God may use humans as instruments of his judgement, but he does not condone their crimes).

Baasha was given a poor rating as king because he walked 'in the way of Jeroboam', a religious (not political) criteria, as he left the bull cult of Bethel (and Dan) untouched.