1 Samuel 4
Charles Spurgeon · Citado em PreceptAustin
1 Samuel 4
Spurgeon - Instead of attempting to get right with God, these Israelites set about devising superstitious means of securing the victory over their foes. In this respect most of us have imitated them. We think of a thousand inventions; but we neglect the one thing needful … They forget the main matter, which is to enthrone God in the life, and to seek to do His will by faith in Christ Jesus.
1 Samuel 4
Spurgeon - “Now, beloved, when you are worshipping God, shout if you are filled with holy gladness. If the shout comes from your heart, I would not ask you to restrain it. God forbid that we should judge any man’s worship! But do not be so foolish as to suppose that because there is loud noise there must also be faith. Faith is a still water, it flows deep. True faith in God may express itself with leaping and with shouting; and it is a happy thing when it does: but it can also sit still before the Lord, and that perhaps is a happier thing still.” Guzik makes a great point "All the noise and excitement meant nothing because it wasn’t grounded in God’s truth." Is this not like some churches where there is a great noise (great singing for example), but the Word of God is not proclaimed? Resounded (01949) hum/him means to murmur, roar, rouse, be moved, ring again, make a (great) noise, shake, stir, confuse. It is a rare word denoting loud sound, such as ringing. The basic meaning of this root seems to be a severe disturbance, i.e. "to disturb greatly," "stir," "discomfit." In Dt 7:23 God as greatly disturbing (afflicting, confusing) the enemies until they are destroyed. Some uses emphasize the audible effects of the rousing as when Solomon was anointed King "so that the city (was) in an uproar." (1Ki 1:45) The verb means "shake, stir up" as with excitement in the city in (Ru 1:19 and 1Ki 1:45) or in the camp (1Sa 4:5). The Hiphil may be translated "stir," "make a disturbance" (Ps 55:2; Mic 2:12), but opinion on how to translate these passages, is divided. The Journey of the Ark of the Covenant 1–2 Samuel Adapted from ESV Study Bible Journey of First 8 Stop of the Ark 1 Sam. 3:3 The Lord calls to Samuel who is sleeping in the tent of meeting, “where the ark of God was” 1 Samuel 4 Philistines capture the ark (for seven months: 1 Sam. 6:1) 1 Sam. 5:1–7 Philistines bring the ark to Ashdod, setting it up next to the idol Dagon 1 Sam. 5:8–9 Philistines bring the ark to Gath 1 Sam. 5:10–12 Philistines send the ark to Ekron 1 Sam. 6:10–15 Philistines return the ark with guilt offering to Beth-shemesh 1 Sam. 6:19–21 The Lord strikes 70 men for looking upon the ark 1 Sam. 7:1–2 Men of Kiriath-jearim take the ark to the house of Abinadab (where it stays for 20 years) 1 Sam. 14:18 Saul commands Ahijah to bring the ark to the war camp 2 Sam. 6:2–5 David begins to move the ark to Jerusalem on a cart 2 Sam. 6:6–7 The Lord strikes Uzzah dead for holding on to the ark 2 Sam. 6:10–11 David takes the ark to the house of Obed-edom, where it stays for three months 2 Sam. 6:12–17 David brings the ark to Jerusalem, and places it inside the tent he pitched for it 2 Sam. 15:24–25 Zadok brings the ark to David, who commands him to carry it back to Jerusalem 2 Sam. 15:29 Zadok and Abiathar carry the ark back to Jerusalem 1 Samuel 4:6 When the Philistines heard the noise of the shout, they said, "What does the noise of this great shout in the camp of the Hebrews mean?" Then they understood that the ark of the LORD had come into the camp. What does the noise of this great shout in the camp of the Hebrews mean: Ex 32:17,18 NOISE IN ISRAELITES CAMP AROUSES THE PHILISTINES When the Philistines heard the noise of the shout, they said, "What does the noise of this great shout in the camp of the Hebrews (ibri/ivri) mean?" In Ge 14:13, the name “Hebrew” applied to Abram. Consequently, the name came to refer to the physical descendants of Abraham. It was used to distinguish them as a class of people distinct from the foreigners around them. It means that Abram was a descendant of Eber in the line of Shem (cf. 1Sa 10:25; 11:14-16). Then (marks progression in narrative) they understood that the Ark of the LORD had come into the camp - The text does not tell us how the Philistines knew the Ark had arrived. Did they have spies? That is certainly likely. Hebrews (05680)(ibri/ivri) is a term used of Israel most often in a context that includes non-Israelites either as speakers (e.g., Ge 39:14; Exod 2:11; 1 Sam 13:19) or auditors (e.g., Gen 40:15; Exod 10:3; Jonah 1:9). The origin may be from ˒ēber, “beyond,” originally applied to Abraham as coming from beyond the Euphrates (Josh 24:2ff.). Or it may be a patronymic from Eber (Gen 10:21, 24), signifying the descendants of Eber. MacArthur on the term Hebrews - In Gen. 14:13, the name “Hebrew” was applied to Abram. Consequently, the name came to refer to the physical descendants of Abraham. It was used to distinguish them as a class of people distinct from the foreigners around them. It means that Abram was a descendant of Eber in the line of Shem (cf. 10:25; 11:14–16).(BORROW The MacArthur Study Bible ) Gilbrant - Used mostly in the Pentateuch and 1 Samuel, ʿivrî is a proper noun meaning "Hebrew." Potiphar's wife accused Joseph, "a Hebrew man," of forcing himself on her (Gen. 39:14; see v. 17 where she identifies him as a "Hebrew slave"). Moses tried to protect a Hebrew man from an Egyptian only to find two Hebrew men fighting each other (Exo. 2:11, 13). Exodus 21:2-11 gives rules regarding the proper treatment of Hebrew slaves (cf. Deut. 15:12; Jer. 34:8-20). Hebrews are often referred to as Hebrews by foreigners: the Egyptians in Gen. 37-50 and Exo. 1-15 and the Philistines in 1 Sam. 4, 13, 14. Thus, "Hebrew" is used to distinguish the nationality of a person or persons, male or female (cf. Exo. 1:15, a Hebrew midwife). Jonah 1:9 is the only text in which a person describes himself as a Hebrew. The etymology of the word is difficult to trace. It may be derived from an Akkadian term habiru. This word likely referred to a group of fugitives. If this connection is valid, then some transformation of the meaning must have occurred in the Hebrew adoption of this term. With the exception of the specific reference to Hebrew slaves in Exo. 21, this term is not a social distinction as it was in Akkadian. Throughout its use in the OT, it is a designation for the whole ethnic population of the Israelites. Nevertheless, since "Hebrew" is a designation often ascribed to the Israelites in refuge (especially in Genesis and Exodus), a derogatory nuance may remain from its Akkadian origin. In postexilic and pre-Hellenistic times, "Hebrew" was not commonly used as a general designation for Israelites. In the NT, only three passages use the term "Hebrew." In Acts 6:1, "Hebrew" is used to designate the Jewish Christian congregation. Paul called himself a Hebrew to show that he was a Hebrew-speaking Jew rather than a Greek-speaking Jew (2 Cor. 11:22; Phil. 3:5). (Complete Biblical Library) Ibri - 34x in 32v - Hebrew(9), Hebrew man(2), Hebrew man...woman(1), Hebrew woman(1), Hebrew women(3), Hebrews(17), Hebrews'(1). Gen. 14:13; Gen. 39:14; Gen. 39:17; Gen. 40:15; Gen. 41:12; Gen. 43:32; Exod. 1:15; Exod. 1:16; Exod. 1:19; Exod. 2:6; Exod. 2:7; Exod. 2:11; Exod. 2:13; Exod. 3:18; Exod. 5:3; Exod. 7:16; Exod. 9:1; Exod. 9:13; Exod. 10:3; Exod. 21:2; Deut. 15:12; 1 Sam. 4:6; 1 Sam. 4:9; 1 Sam. 13:3; 1 Sam. 13:7; 1 Sam. 13:19; 1 Sam. 14:11; 1 Sam. 14:21; 1 Sam. 29:3; Jer. 34:9; Jer. 34:14; Jon. 1:9 Related Resource: Hebrews article in Wikipedia 1 Samuel 4:7 The Philistines were afraid, for they said, "God has come into the camp." And they said, "Woe to us! For nothing like this has happened before. BGT 1 Samuel 4:7 καὶ ἐφοβήθησαν οἱ ἀλλόφυλοι καὶ εἶπον οὗτοι οἱ θεοὶ ἥκασιν πρὸς αὐτοὺς εἰς τὴν παρεμβολήν οὐαὶ ἡμῖν ἐξελοῦ ἡμᾶς κύριε σήμερον ὅτι οὐ γέγονεν τοιαύτη ἐχθὲς καὶ τρίτην KJV 1 Samuel 4:7 And the Philistines were afraid, for they said, God is come into the camp. And they said, Woe unto us! for there hath not been such a thing heretofore. NET 1 Samuel 4:7 The Philistines were scared because they thought that gods had come to the camp. They said, "Too bad for us! We've never seen anything like this! CSB 1 Samuel 4:7 they panicked. "The gods have entered their camp!" they said. "Woe to us, nothing like this has happened before. ESV 1 Samuel 4:7 the Philistines were afraid, for they said, "A god has come into the camp." And they said, "Woe to us! For nothing like this has happened before. NIV 1 Samuel 4:7 the Philistines were afraid. "A god has come into the camp," they said. "We're in trouble! Nothing like this has happened before. NLT 1 Samuel 4:7 they panicked. "The gods have come into their camp!" they cried. "This is a disaster! We have never had to face anything like this before! NRS 1 Samuel 4:7 the Philistines were afraid; for they said, "Gods have come into the camp." They also said, "Woe to us! For nothing like this has happened before. RSV 1 Samuel 4:7 the Philistines were afraid; for they said, "A god has come into the camp." And they said, "Woe to us! For nothing like this has happened before. YLT 1 Samuel 4:7 And the Philistines are afraid, for they said, 'God hath come in unto the camp;' and they say, 'Woe to us, for there hath not been like this heretofore. were afraid: Ex 14:25 15:14-16 De 32:30 PHILISTINE CONCLUSION ISRAEL GOD IN THEIR CAMP The Philistines were afraid, for they said, "God has come into the camp." And they said, "Woe to us! For nothing like this has happened before - To the idol worshipping Philistines the symbol (be it a statue like Dagon in chapter 5, or the Ark of the Covenant) was considered to be the literal dwelling place of the deity (clearly they had no concept of omnipresence!) It follows from this pagan logic, that where the symbol is there is the deity! Thus their woeful reaction because as they go on to state, they clearly had some fuzzy knowledge of Israel's Deity and His role in defeating the Egyptians. NAS is not best rendering as they used the Hebrew word elohim which literally is "gods." And note the irony -- the pagans don't say the Ark has come into the camp, but that "gods" (elohim) had come into the camp of the Israelites, whereas the Israelites had said an "IT" had come into the camp! The Ark, to the superstitious Philistines, was thought to be the actual dwelling place of Israel's deity, for they had no concept of omnipresence. This believes explains why when Israel brought the ark into the camp, the Philistines concluded that Israel's God was present. 1 Samuel 4:8 "Woe to us! Who shall deliver us from the hand of these mighty gods? These are the gods who smote the Egyptians with all kinds of plagues in the wilderness. BGT 1 Samuel 4:8 οὐαὶ ἡμῖν τίς ἐξελεῖται ἡμᾶς ἐκ χειρὸς τῶν θεῶν τῶν στερεῶν τούτων οὗτοι οἱ θεοὶ οἱ πατάξαντες τὴν Αἴγυπτον ἐν πάσῃ πληγῇ καὶ ἐν τῇ ἐρήμῳ KJV 1 Samuel 4:8 Woe unto us! who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians with all the plagues in the wilderness. NET 1 Samuel 4:8 Too bad for us! Who can deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all sorts of plagues in the desert! CSB 1 Samuel 4:8 Woe to us, who will rescue us from the hand of these magnificent gods? These are the gods that slaughtered the Egyptians with all kinds of plagues in the wilderness. ESV 1 Samuel 4:8 Woe to us! Who can deliver us from the power of these mighty gods? These are the gods who struck the Egyptians with every sort of plague in the wilderness. NIV 1 Samuel 4:8 Woe to us! Who will deliver us from the hand of these mighty gods? They are the gods who struck the Egyptians with all kinds of plagues in the desert. NLT 1 Samuel 4:8 Help! Who can save us from these mighty gods of Israel? They are the same gods who destroyed the Egyptians with plagues when Israel was in the wilderness. NRS 1 Samuel 4:8 Woe to us! Who can deliver us from the power of these mighty gods? These are the gods who struck the Egyptians with every sort of plague in the wilderness. RSV 1 Samuel 4:8 Woe to us! Who can deliver us from the power of these mighty gods? These are the gods who smote the Egyptians with every sort of plague in the wilderness. YLT 1 Samuel 4:8 Woe to us, who doth deliver us out of the hand of these honourable gods? these are the gods who are smiting the Egyptians with every plague in the wilderness. smote: Ex 7:5 9:14 Ps 78:43-51 ISRAEL'S WITNESS SUGGESTED THEY WERE POLYTHEISTS Woe to us! Who shall deliver (natsal; Lxx exaireo - rescue) us from the hand (yad - hand is keyword in 1Sa 4-7 = 13x/13v) of these mighty gods? - If Yahweh had been present in the midst of Israel, the woe of the Philistines would have been warranted. Now we see the bad theology of the Philistines believed that the Israelites were polytheists, not monotheists. Why would the Philistines believe Israelites were polytheists? Clearly, because Israel was living like they were polytheists! In their idolatry, they were living like "functional polytheists!" The truth is that Israel had served idols for over 300 years in the period of the Judges (Jdg 2:12, 17, 19; Jdg 3:6; Jdg 6:10; Jdg 10:6, 13–14; Jdg 18:14–24). and they are continuing to worship other gods! (see 1Sa 7:4). From the hand is the ancient way of describing from the power of another, because the hand was figuratively seen as the source of power. The hand of these mighty gods - Note that hand symbolizing power is a keyword chapters 4-7 occurring some 13x in 13v (1 Sam 4:8 1 Sam 5:4 1 Sam 5:6 1 Sam 5:7 1 Sam 5:9 1 Sam 5:11 1 Sam 6:3 1 Sam 6:5 1 Sam 6:9 1 Sam 7:3 1 Sam 7:8 1 Sam 7:13 1 Sam 7:14) These are the gods (elohim) who smote the Egyptians with all kinds of plagues in the wilderness (desert) - It is ironic that the Philistines in saying these are gods, used the word elohim (plural) which is also used of the one true God. The difference is that when Scripture uses elohim for the one true God, the associated verb is always in the singular. Some writers see the plural noun elohim as an allusion to the doctrine of the Trinity. While elohim certainly is compatible with the Trinity, it is not the best defense of that doctrine. Notice also the Philistines are not entirely accurate because the Egyptians were not smitten in the wilderness (desert). Hand (03027) yad is a feminine noun meaning hand and figuratively meaning strength. Hand is "the terminal part of the arm used to perform functions of man's will." Yad is employed literally of man's hand which does normal work functions (Genesis 5:29), good or bad (Genesis 4:11). The law of lex talionis ("hand for a hand") is a penalty involving destruction of bodily parts for bodily parts harmed by another Theological Wordbook of the Old Testament. The metaphorical use of yad, יָד covers a wide range of the concept of “power.” In this respect there is no essential difference whether the word is related to God or humankind. יָד is used about 200× in connection with God, in most cases combined with the name Yahweh, and rarely combined (about 13×) with a form of El or Elohim (1 Sam 4:8; 5:11; 2 Chron 30:12; Ezra 7:9; 8:18, 22, 31; Neh 2:8, 18; Job 19:21; 27:11; Ps 10:12; Eccl 2:24; 9:1). The theological metaphor of God’s hand (comp. arm) seems to have its roots in Israel’s experience of God’s redeeming them from slavery in Egypt. In the Exodus reports the outstretched arm of God and of Moses play a decisive role (Exod 3:20; 4:17; 6:1 [2×]; 7:19; 13:3). יָד can be used metonymically to describe God’s mighty acts, either for the salvation or for the judgment of his people: “the great power (הַיָּד הַגְּדֹלָה) [of] the LORD” (Exod 14:31; cf. Deut 34:12 with Moses as subj.; Ps 78:42). “God’s good hand” protected the Israelites returning from the Exile (cf. Ezra 7:9; 8:22; Neh 2:18). But God also swings his hand of judgment over his people or over other peoples (נוּף hi., e.g., Isa 19:16; Zech 2:9 [13]), lifts up his hand (רוּם hi., נָשָׂא עַל, Isa 49:22; to swear, Deut 32:40; Ezek 20:5) or stretches out his hand (נָטָה עַל, Exod 7:5; Isa 14:26–27; Jer 6:12; נָטָה only being used in a negative connotation). His punishing hand is heavy on Israel’s enemies (1 Sam 5:6, 11). “The work of his hands” testifies to God’s creating power (Ps 19:1; Isa 48:13; 64:8). See article The Hand of the LORD Ralph Alexander has a helpful discussion of hand as used idiomatically - Significant theologically is the manifold way in which the word "hand" is employed idiomatically. These idioms arise from the versatility of the hand. The phrase "into (or "under") someone's hand" conveys authority involving responsibility, care, and dominion over someone or something. One may be under the custody of this authority. In the Amarna letters, the Canaanite gloss ba-di-ú means "in his hand." Mankind is to have the rest of creation "under his dominion" (Genesis 9:2). Sarah's authority over Hagar (Genesis 16:6, 9), Joseph's over Potiphar's house (Genesis 39:3-8), that of Moses and Aaron over Israel (Numbers 33:1), and David over Aram (1 Chron. 18:3) are all expressed by this phrase. Yahweh is to have authority over our lives. We place our hearts and spirits into his care, sovereignty, and judgment (Psalm 31:5, 15; [H 6, 16]; 2 Samuel 24:14). Moreover, this idiom portrays "victory over someone" when one is "delivered into one's hands." Deliverance, on the contrary, is described as being "delivered out of one's hands." Often Yahweh promised Israel that he would "deliver her enemies into her hands" (Genesis 49:8; Joshua 6:2) and that he would deliver Israel "out of her enemies' hands" (Exodus 3:8). Refuge cities provided "deliverance" for the innocent slayer "from the hand" of the revenger of blood (Numbers 35:15). The hand symbolized "power" or "strength" (Deut. 8:17). Deut. 32:36 described Israel's loss of power by saying "their hands were gone." Moses' hand was poignantly used to portray power in the plagues against Egypt (Exodus 10:12-25). The most notable use of this metaphor is its conveyance of God's power. 1 Chron. 29:12 declares that in Yahweh's hand is power and might (cf. Psalm 89:13 [H 14]). His hand is not "short" (or "weak") (Isaiah 59:1), but mighty. A predominant demonstration of his power was his deliverance of Israel from Egypt (Exodus 13:3-16; Numbers 33:3). All the world witnessed Yahweh's power through this event (Joshua 4:24). His hand created the world (Psalm 8:6; Psalm 95:5) and works truth and justice (Psalm 111:7). He upholds and guides the righteous with his hand (Psalm 37:24; Psalm 139:10). He continually lifts up his hand on our behalf (Psalm 10:12). A corollary idea is that of "ability" to accomplish a task. The phrases "hand reaches" or "hand finds" denote the ability to do or obtain something (Leviticus 14:21-32). "Possession" is a common function of the hand. Therefore, "in one's hands" often bears that connotation. The Ishmaelites had Joseph in their possession ("hands," Genesis 39:1). Yahweh declared that he would take David's kingdom from his son (1 Kings 11:12, 31-35). "Submission" is indicated by the phrase "to give one's hands under" someone else. Solomon's officials "submitted" to him (1 Chron. 29:24). Yahweh exhorted Israel to "submit" to him and not rebel. "To stretch out the hand" conveys two ideas. It expresses the "attacking" of an object (Joshua 8:19, 26); second, it describes the psalmist's yearning for the Lord (Psalm 143:6). "Putting one's hand to" something expresses "work" and the activity in which that person is involved (Deut. 2:7; Deut. 30:9). "Strengthening the hands" is helping someone (cf. Jonathan helping David, 1 Samuel 23:16). Obstinate rebellion is described by the phrase "high hand" (Numbers 15:30). Contrarily, the same expression conveyed God's mighty deliverance of Israel from Egypt (Exodus 14:8). "Shaking the hand" symbolized God's warning and destruction of judgment (Isaiah 10:32; Isaiah 19:16). Contempt is likewise visualized by this symbol (Zeph. 2:15). "Laying hands on" has four basic connotations. First, this phrase was employed to depict killing (Genesis 37:22, 27). Second, it was used in the ritual ceremony of blessing (cf. Genesis 48:17). Third, commissioning for a specific office or task was normally accompanied by the laying on of hands (cf. Moses' inauguration of Joshua and Acts 13:1-3). Fourth, the important theological concept of substitution was continually portrayed through the laying of hands upon a sacrificial animal. On the Day of Atonement, the high priest transferred the nation's sins to the goat ("substitution"), by laying his hands upon the goat. Individuals depicted their sins as transferred to and borne by the sacrificial animal through this expression (Exodus 29:10-19; Leviticus 1:4). Ultimately this figure was fulfilled in Christ's bearing of our sins upon the cross (Col. 2:14). The "uplifted hand" expressed several nuances. First, it symbolized prayer as one lifted up his hands toward the sanctuary (Psalm 28:2). Second, the uplifted hand periodically accompanied a public blessing (Leviticus 9:22). Third, it was common for one to lift up his hand in an oath. When Abram vowed not to take spoils of war, he lifted up his hand to the king of Sodom. Another means of expressing a vow was to place the hand under the thigh of the other person as Abram's servant did when swearing that he would be faithful to Abram's charge (Genesis 24:2, 9). The most significant vows of scripture are those anthropomorphically made by God. The oath most remembered in the scripture by this accompanying sign is God's unconditional and eternal covenant promise to make a nation from Abram and bless the world through that nation, Israel (Genesis 12:1-3; cf. Exodus 6:8; Numbers 14:30). God also swore to avenge the blood of his servants (Deut. 32:40). Consecration was depicted by the idiom "fill the hands." Some suggest that the sense of filling means the hands were full and had no time for other business, though others think that "filling" was with a sacrificial portion since this phrase was predominately used in the commissioning of priests (Exodus 29:9-35; Exodus 16:32). Ritual cleansing was portrayed by "washing the hands" (Leviticus 5:11), making the person ritually righteous (2 Samuel 22:21). This symbolic action also denoted "absolution from guilt" (Deut. 21:6-7; cf. Matthew 27:24). To give to one was to "open the hand" (Deut. 15:8, 11), whereas to "shut the hand" was to withhold (Deut. 15:7). God opens his hand to satisfy the desire of every living thing (Psalm 145:16). One who "slacks his hand" (or withdraws his hand) "gives up" (Joshua 10:6); the slothful "buries his hand in a dish" (Proverbs 19:24). The silent places the "hand to the mouth" (Proverbs 30:32). "Hand" is interestingly employed to mean an "ordinance" (Ezra 3:10) or a "monument" (cf. ritual stelae at Hazor) used perhaps to establish a covenant or as religious commemorations (1 Samuel 15:12; Isaiah 56:5). The Law was symbolically placed on the hand of the Israelite to remind him of its centrality in life (Deut. 6:8). The instrumentality of giving ordinances and God's word was expressed with "by the hand of." Perhaps the joining of hands led to the use of yād to denote "axles" which held the wheels of the molten sea together (1 Kings 7:32-33) and the "stays" (tenons) to fasten the boards of the tabernacle or temple (Exodus 26:17-19; 1 Kings 7:35-36). The hand hanging at the side most likely precipitated the use of yād for "side, coast, or border" (Exodus 2:5; Numbers 2:17; Numbers 34:3). The spreading of the hands denoted "space" (Genesis 34:21), while "hand" also meant "part" or "time" (Genesis 43:34; Genesis 47:24). A different root, ydd, "to love," may be the basis for translating yād "penis" in the context of Isaiah 57:8, 10 (cf. UG 19: no. 1072). (From TWOT online) Over 1400 uses in OT - here are the uses in First Samuel - Note that "hand" is a keyword in 1 Samuel 4-7 - 1 Sam. 2:13; 1 Sam. 4:8; 1 Sam. 4:18; 1 Sam. 5:4; 1 Sam. 5:6; 1 Sam. 5:7; 1 Sam. 5:9; 1 Sam. 5:11; 1 Sam. 6:3; 1 Sam. 6:5; 1 Sam. 6:9; 1 Sam. 7:3; 1 Sam. 7:8; 1 Sam. 7:13; 1 Sam. 7:14; 1 Sam. 9:8; 1 Sam. 9:16; 1 Sam. 10:4; 1 Sam. 10:7; 1 Sam. 10:18; 1 Sam. 11:7; 1 Sam. 12:3; 1 Sam. 12:4; 1 Sam. 12:5; 1 Sam. 12:9; 1 Sam. 12:10; 1 Sam. 12:11; 1 Sam. 12:15; 1 Sam. 13:22; 1 Sam. 14:10; 1 Sam. 14:12; 1 Sam. 14:13; 1 Sam. 14:19; 1 Sam. 14:26; 1 Sam. 14:27; 1 Sam. 14:37; 1 Sam. 14:43; 1 Sam. 14:48; 1 Sam. 15:12; 1 Sam. 16:16; 1 Sam. 16:23; 1 Sam. 17:22; 1 Sam. 17:37; 1 Sam. 17:40; 1 Sam. 17:46; 1 Sam. 17:47; 1 Sam. 17:49; 1 Sam. 17:50; 1 Sam. 17:57; 1 Sam. 18:10; 1 Sam. 18:17; 1 Sam. 18:21; 1 Sam. 18:25; 1 Sam. 19:3; 1 Sam. 19:9; 1 Sam. 20:16; 1 Sam. 21:3; 1 Sam. 21:4; 1 Sam. 21:8; 1 Sam. 21:13; 1 Sam. 22:6; 1 Sam. 22:17; 1 Sam. 23:4; 1 Sam. 23:6; 1 Sam. 23:7; 1 Sam. 23:11; 1 Sam. 23:12; 1 Sam. 23:14; 1 Sam. 23:16; 1 Sam. 23:17; 1 Sam. 23:20; 1 Sam. 24:4; 1 Sam. 24:6; 1 Sam. 24:10; 1 Sam. 24:11; 1 Sam. 24:12; 1 Sam. 24:13; 1 Sam. 24:15; 1 Sam. 24:18; 1 Sam. 24:20; 1 Sam. 25:8; 1 Sam. 25:26; 1 Sam. 25:33; 1 Sam. 25:35; 1 Sam. 25:39; 1 Sam. 26:8; 1 Sam. 26:9; 1 Sam. 26:11; 1 Sam. 26:18; 1 Sam. 26:23; 1 Sam. 27:1; 1 Sam. 28:15; 1 Sam. 28:17; 1 Sam. 28:19; 1 Sam. 30:15; 1 Sam. 30:23; HAND - from Dictionary of Biblical Imagery (online) The term hand evokes images of both power and grace, blessing and curse. The literal referent is the body part at the end of the arm (Gen 3:22; Mt 5:30; Mk 3:1), although occasionally hand can refer to the entire arm (2 Kings 5:18) or to parts of the hand, such as the fingers or wrist. To wear rings or bracelets “on the hand” means to wear them on the fingers (Gen 41:42; Jer 22:24; Lk 15:22) or wrist (Ezek 23:42). Literal Use of Hand. The word hand occurs approximately 1,800 times in the English Bible. One third of the occurrences refer to the physical entity. The hand enables a person to do tasks (Judg 5:26; Lk 6:1), to hold tools and weapons (Num 35:18; Lk 9:52) and to take and possess objects (Ezek 39:9; Rev 7:9). What a person makes or crafts is often called “the work of the hands” (Deut 28:12; 31:29; Ps 90:17; Lam 4:2 NIV). The hands are used in various symbolic acts. To clasp or shake hands is to consummate an agreement (Is 2:6). Celebration (Ps 47:1) or derision (Job 27:23) is expressed by clapping the hands. To put a hand over the mouth indicates silence (Job 21:5) and upon the head, grief (2 Sam 13:19). Washing the hands is for cleansing (Mt 15:2) but also announces innocence (Mt 27:24). To kiss one’s own hands is to express pride (Job 31:27), and to lift “holy hands” is an act of worship (1 Tim 2:8). Figurative Use of Hand. Approximately two-thirds of the occurrences of hand in the Bible are used in a figurative or metaphorical way. Five primary ideas seem to be associated with this image. Power and strength. Moses warns God’s people not to assume that the power of their hands will be the reason for their prosperity (Deut 8:17). In the pivotal redemptive event of the exodus, God informs Moses that only a “mighty hand” will compel Pharaoh to liberate the Israelites (Ex 3:19–20; 6:1; 7:4–5; 13:9, 14, 16; Deut 9:26). God’s “outstretched hand” will fight against his people in judgment (Jer 21:5), but it will also be the agency of redemption and restoration (Ezek 20:33–34). To be engraved on the hands of God was to be at the center of his power and control of history (Is 49:16). Zechariah sings of Messiah’s power (hand) to save his people from their enemies (Lk 1:71, 74), and John points to the keeping power of the “hand” of Christ (Jn 3:35; 13:3). In a particularly poignant text the psalmist celebrates the joy of sins forgiven and then testifies to the consequences of God’s hand “heavy upon me” (Ps 32:4 NIV). Images of power in both judgment and grace are evoked. While the consequences of unconfessed sin are painful, the faithful presence of God was something to celebrate. Several idioms using hand also relate to strength or power. To “strengthen the hands” of someone was to enable someone who needed help (Is 35:3; Jer 23:14). To “slack one’s hand” was to give up and not to show the power and strength possible (Josh 1:6). Isaiah describes the Assyrians as “drained of power” (literally, “small of hand,” 2 Kings 19:26; Is 37:27). In a related image of power, agency is often implied. God speaks “by the hand of” the prophets (1 Sam 28:15; Ezek 38:17; cf. Jer 37:2), and a person can be commissioned or ordered “by the hand of” a superior (1 Kings 2:25; Jer 39:11). Authority, control or possession. The “hand” of Israel grew steadily stronger against Jabin (Judg 4:24). And in a military image the hand on the neck indicated victory and authority over one’s enemies (Gen 49:8). Christians are assured that no one is able to pluck them out of God’s hand (Jn 10:29). The idiom “given into the hand of” is used to speak of exercising authority. All of creation is “given into the hand of” humankind to rule (Gen 9:6, cf. 1:26–28). The nation of Israel was given “into the hands of Moses and Aaron” (Num 33:1). Joshua declares that the Lord has delivered “into the hand of” the Israelites all the land of Canaan (Josh 2:24; cf. 6:2; 8:1; Judg 3:28). To “open the hand” (Deut 15:8, 11) or “shut the hand” (Deut 15:7) expresses action of giving or withholding blessing. God “opens his hand” to satisfy the desires of his creation (Ps 145:16). Right hand. In these occurrences different terms for hand are used that emphasize the right side (Heb. yāmîn, Gr. dexios). Two domains of imagery emerge. The first is one of prominence or favored position. Aaron and his sons were to be sprinkled with blood on their right ear, thumb and big toe (Ex 29:19–20; cf. Lev 8:23–26; 14:14–28). To be seated at the right hand is to occupy a position of recognition and prestige. Solomon’s mother was given a throne at the right hand of the king (1 Kings 2:19). The messianic king is ordered to be seated at the right hand of the Lord, a position of conquest and rule (Ps 110:1; cf. Mt 22:44). Jesus announced his destiny to be seated at the right hand of God (Mk 14:62; Lk 22:69). Finally, to have extended the right hand was an indication of specification and favor (Gal 2:9; Rev 1:17). On several occasions both right and left hand are combined to indicate such a favored position (cf. Prov 3:16; Mt 20:21). The second domain of “right hand” portrays an image of intense power and strength. Most frequently it is used by the psalmists of the Lord as a God who rescues and sustains by means of his mighty “right hand” (Ps 17:7; 18:35; 21:8; 118:15b–16; 138:7; cf. Ex 15:6, 12). It is recorded of Jael that “her hand reached for the tent peg, her right hand for the workman’s hammer” (Judg 5:26, emphasis added). The conquering Jesus is portrayed as holding the seven stars in his “right hand” (Rev 1:16; cf. 1:20; 2:1). The accuser stands at the right hand (Ps 109:6), as does a friend to protect (Ps 16:8). A left-handed person was sometimes described as “restricted/bound in his right hand” (e.g., Ehud, cf. Judg 3:15; 20:16; note the play on words with Benjamin, “son of my right hand”). The symbolic significance of the right and left hands are evidenced in Joseph’s attempt to change his father’s deliberate crossing of his hands in the blessing of Ephraim and Manasseh (Gen 48:13–18). At the judgment the p 362 rejected goats are sent to the left (Mt 25:31). And Qoheleth states that the heart of the fool inclines to the left (Eccles 10:2). Consecration and designation. The idiom *“lay hands on” occurs frequently in Scripture. Hands were laid on people for designation of both blessing (Gen 48:13–17; Mt 19:13) and judgment (Lev 24:14). The laying on of hands signified commissioning for a special task or office. By such a symbolic act Joshua was commissioned to don the mantle of Moses’ leadership (Num 27:18), Saul and Barnabas were appointed as kingdom emissaries (Acts 13:1–3), and leaders in the church were recognized (1 Tim 4:14; 5:22). Hands were laid upon animals in the various sacrifices for atonement and other cultic functions (e.g., Ex 29:10, 15; Lev 1:4; 3:2, 8, 13; 16:21). Whether the laying on of hands is an act of transfer is unclear. Leviticus 16:21–22 explicitly describes transfer, and it appears to be the image carried forward by the NT (1 Pet 2:24; Heb 13:11–12). The act seems to be primarily one of designation. A related idiom is to “fill the hand.” Throughout Exodus 29:9–35 (cf. Ex 16:32), Moses is told to “fill the hand” of Aaron and his sons. While the actual point of the idiom is unclear, it indicated a designation, or perhaps empowerment, of these people to their priestly tasks. Side, coast or border. The bank of a river is designated by the term hand (e.g., Nile, Ex 2:5; Jordan, Num 13:29). To be “at the hand” of someone is to be at that person’s side (1 Sam 19:3). The side projections or sockets in the frame of the tabernacle are “hands” (Ex 26:17, 19), and in 1 Kings 7:32 the axles of a chariot are called “hands,” presumably referring to a side mount of the wheel. In Ezekiel 21:19 “hand” refers to a signpost on the road for the king of Babylon, indicating a direction either to the right or left side in the fork of the road. Summary. While the hand is a body part at the end of the arm, it is much more than this in biblical imagery. Whether in performing tasks, expressing power and authority, or designating purpose and function, the hand is a pervasive picture reflecting the wishes and will of the entire person. See also ARM; FINGER; FOOT; GESTURES; HANDS, LAYING ON; HANDS, WASHING OF; LEFT, LEFT-HANDED; LEG; RIGHT, RIGHT-HANDED. 1 Samuel 4:9 "Take courage and be men, O Philistines, or you will become slaves to the Hebrews, as they have been slaves to you; therefore, be men and fight." Take courage : 2Sa 10:12 1Co 16:13 Eph 6:10,11 as they have: De 28:47,48 JdG 10:7 13:1 Isa 14:2 33:1 A LEADER ENCOURAGES THE PAGAN ARMY Take courage and be men, O Philistines, or you will become slaves to the Hebrews - Even pagans can demonstrate wisdom and this wise leader used the fear of becoming slave to the Hebrews to motivate them to "man up" and fight. This pagan call to take courage and be men was similar to Paul's commands to the Corinthians (PREPARING FOR SPIRITUAL BATTLE, NOT A LITERAL BATTLE) to "Be on the alert, stand firm in the faith, act like men, be strong. 4 Let all that you do be done in love. " (1 Cor 16:13-14+) It is ironic that the presence of the Ark Israel thought would assure victory actually had the opposite effect for it motivated the Philistines to fight even harder against Israel!