A 17th‑century English minister, caught in a bitter church dispute, let his Bible fall open to 1 Kings 12. The verse his eye caught: “To your tents, O Israel!” He read it as a sign to separate from the congregation. He was practicing bibliomancy, and the word that answered him was “kings.” In the Bible, “kings” refers to the Hebrew melekh and the Greek basileus, but also to the two historical books of 1 and 2 Kings that chronicle Israel’s monarchy. In bibliomancy, the appearance of “kings” in a randomly selected verse is interpreted as a message about authority, leadership, judgment, or transition.
Definition: What we mean by “kings” in the Bible
The English word “kings” translates the Hebrew melekh (plural melakhim), which appears over 2,500 times in the Old Testament. In the Greek New Testament, the word is basileus (plural basileis). The term covers both the human rulers of Israel and Judah and the divine title “King of Kings” (1 Timothy 6:15, Revelation 19:16). The Books of 1 and 2 Kings (originally a single scroll in the Hebrew canon) were compiled around 550 BCE, drawing on earlier court annals and prophetic sources. They narrate the rise and fall of the monarchy from Solomon’s reign to the Babylonian exile.
In bibliomancy, the word “kings” is not a keyword that practitioners search for. The reader asks a question, opens the Bible at random, and reads the first verse the eye falls on. If that verse contains “kings,” the context of the passage becomes the oracular message.
History: Where “kings” enters the divinatory tradition
The practice of using the Bible for divination, known as the Sortes Sanctorum (Lots of the Saints), emerged in the 4th and 5th centuries CE. The earliest documented example comes from the Life of Saint Augustine, where Augustine himself, upon hearing a child’s voice say “Take up and read,” opened the Epistles to Romans 13:13. That verse did not contain “kings,” but the method was set.
By the Middle Ages, the Sortes Psalmorum (Lots of the Psalms) and the Sortes Biblicae (Lots of the Bible) were common. A monk might open the Bible at a random point and interpret the first verse as a divine answer. When the book fell open to the Books of Kings, the passage often concerned leadership, succession, or judgment. The 12th‑century historian William of Malmesbury records that a Norman monk, seeking guidance on a disputed election, opened to 1 Kings 2:24: “And now, as the Lord liveth, who hath established me, and set me on the throne of David my father, and who hath made me an house, as he promised, Adonijah shall be put to death this day.” The monk took it as a warning against rivals.
The Books of Kings were particularly suited to bibliomancy because they are dense with narratives of decision, prophecy, and consequence. A reader landing on a verse about a king’s sin or a prophet’s confrontation could apply it to their own situation.
Symbolism: What “kings” represents in a bibliomantic reading
In the biblical worldview, kings are God’s anointed representatives, but they are also flawed humans subject to judgment. The symbol of the king carries three layers in a bibliomantic context:
- Authority and governance. A verse about a king may speak to the reader’s own authority over their life, household, or community. It can indicate a need to take charge or to submit to a higher authority.
- Transition and succession. The Books of Kings are structured around the transfer of power: Solomon’s rise, the division of the kingdom, the succession of Omri and Ahab, and the fall of the northern kingdom. In a reading, “kings” often signals a change in leadership or a turning point.
- Judgment and accountability. Many passages in Kings recount the downfall of a king who “did evil in the sight of the Lord.” A bibliomancer landing on such a verse may be warned to examine their own actions or to expect consequences.
The word “king” also appears in the New Testament as a title for Christ. Revelation 1:5 calls him “the ruler of the kings of the earth.” In a reading, that verse can shift the interpretation from earthly to spiritual authority.
Practices: How bibliomancers work with “kings”
Bibliomancy with the Bible follows a consistent method. The practitioner frames a question, often quietly or aloud, then opens the Bible at random. The first verse the eye rests on is the answer. There is no requirement to search for a specific word like “kings.” The word appears naturally, and the context determines the meaning.
To interpret a verse containing “kings,” the reader considers:
- The immediate narrative: Is the king acting wisely or foolishly? Is he being judged or blessed?
- The speaker: Is the text a command, a prophecy, or a historical account?
- The emotional tone: Is the passage one of triumph, warning, or lament?
For example, landing on 1 Kings 3:9 (“Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad”) suggests a need for wisdom. Landing on 2 Kings 5:10 (“Go and wash in Jordan seven times”) implies a call to humble action. Landing on 1 Kings 11:11 (“Forasmuch as this is done of thee, and thou hast not kept my covenant… I will surely rend the kingdom from thee”) warns of consequences for broken commitments.
Some practitioners use a sortes method that involves marking certain verses in advance, though this is a later development. The older tradition insists on the randomness of the opening as essential to the oracle.
Comparisons: Adjacent divinatory practices
Bibliomancy is a form of cleromancy (divination by casting lots). The Bible itself contains examples of sacred lots: the Urim and Thummim (Exodus 28:30), the casting of lots to select the scapegoat (Leviticus 16:8), and the apostles’ choice of Matthias by lot (Acts 1:26). These practices assumed that the outcome was guided by God.
The Sortes Sanctorum was condemned by several church councils, including the Council of Vannes (465 CE), but it persisted in folk practice. In the Islamic tradition, istikhara involves opening the Quran at random for guidance, though the method is more ritualized. In the Jewish tradition, the Goral ha‑Graz (Lot of the Grape) used the Torah for divination, and the word melekh appears frequently in the prophetic books.
The term “kings” also appears in the Sortes Homericae (Lots of Homer), where Greek readers used the Iliad and Odyssey for divination. There, the word basileus (king) carried similar associations of authority and fate.
Common misconceptions
Bibliomancy is random. It is not random in the sense of meaninglessness. Practitioners believe the Bible is a sacred text through which divine will can speak. The “random” opening is considered providential.
“Kings” always means a literal ruler. In many verses, “kings” refers to any person in authority, including oneself. It can also symbolize inner sovereignty, the part of the psyche that governs decisions.
Only Christians use bibliomancy. The practice predates Christianity and appears in Jewish, Greek, and Roman contexts. The Hebrew Bible was used for divination by Jewish mystics, and the Quran is used by Muslims.
The Books of Kings are the only source for “kings” in bibliomancy. The word appears in Psalms, Proverbs, Isaiah, Daniel, and the New Testament. The reader must consider the whole canon.
FAQ
1. What does “kings” mean in the Bible?
It translates the Hebrew melekh and the Greek basileus, referring to human rulers of Israel and Judah, as well as the divine title “King of Kings.” The Books of 1 and 2 Kings are the primary historical records.
2. How is bibliomancy done with the Bible?
The practitioner asks a question, opens the Bible at random, and reads the first verse they see. The verse is interpreted as an answer.
3. What does it mean if you land on a verse about a king in bibliomancy?
It can indicate themes of authority, leadership, judgment, or transition. The specific context of the verse (e.g., a wise king, a fallen king, a prophecy) shapes the meaning.
4. Is bibliomancy mentioned in the Bible?
The Bible does not explicitly endorse bibliomancy, but early Christians practiced it, as recorded in the 4th‑century Life of Saint Augustine and later medieval sources.
Closing
The word “kings” in the Bible carries layers of meaning from history to prophecy. When it appears in a bibliomantic reading, it invites the reader to consider their own relationship with authority and rule. For a deeper look at the method, see our guide to bibliomancy practices. The glossary of biblical terms offers more on the Hebrew and Greek roots of the word. Explore the full range of divination tools in our reference library, where the Bible is one of many sacred texts used for seeing the unseen.