1 Samuel 4
Warren Wiersbe · Citado em PreceptAustin
1 Samuel 4
Wiersbe - God had been long-suffering with Hophni and Phinehas as they desecrated His sacrifices and defiled His people, but now their time was up and their sins had found them out (Nu 32:23+). (See Bible Exposition Commentary - Old Testament) Paul described the law of sowing and reaping... Do not be deceived (present imperative with a negative = stop being deceived!), God is not mocked; for whatever a man sows, this he will also reap. For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. (Galatians 6:7-8+) Blaikie - And now the battle rages. The hope of misguided Israel turns out an illusion. They find, to their consternation, that the symbol does not carry the reality. It pleases God to allow the ark with which His name is so intimately associated to be seized by the enemy. Bergen on the fate of Shiloh (shiloh) - The sanctuary at Shiloh seems to have been destroyed by the Philistines shortly after this time. Four textual reasons can be cited in support of this conclusion: (1) never again in 1, 2 Samuel is the city mentioned as a worship center for Israel; (2) the ark was not returned to Shiloh following its reacquisition by Israel (cf. 1Sa 7:1–2); (3) Samuel moved the center of his activities back to his hometown of Ramah (cf. 1Sa 7:17); and (4) references in the Books of Psalms (Ps 78:60) and Jeremiah (Jer 7:12–14; 26:6, 9) explicitly mention its destruction. Taken together, these facts suggest the possibility that the city—or at least its sanctuary—was violently ransacked during this period of hostility. Archaeological excavations conducted by I. Finkelstein at the site confirm that Shiloh was destroyed by fire in the mid-eleventh century b.c. (Borrow 1 & 2 Samuel - New American Commentary) Biblical evidence outside of 1 Samuel also suggests that the Philistines may have ransacked the city at this time.... Psalm 78:60-64 So that He abandoned the dwelling place at Shiloh, The tent which He had pitched among men, 61 And gave up His strength to captivity And His glory into the hand of the adversary (PHILISTINES). 62 He also delivered His people to the sword, And was filled with wrath at His inheritance. 63 Fire devoured His young men, And His virgins had no wedding songs. 64 His priests fell by the sword (HOPHNI AND PHINEHAS), And His widows could not weep. Jeremiah 7:12 “But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because (EXPLAINS WHY GOD DESTROYED IT) of the wickedness (WICKED PRIESTS, WICKED IDOL WORSHIPPING PEOPLE) of My people Israel. Jeremiah 26:9 Why have you prophesied in the name of the LORD saying, ‘This house will be like Shiloh and this city will be desolate, without inhabitant’?” And all the people gathered about Jeremiah in the house of the LORD. James Smith - Handfuls of Purpose - THE LOSS OF THE ARK OF GOD 1 Samuel 4:1–11 “Yet the Power appears to-morrow That to-day seems wholly lost, And the reproductive sorrow Is a treasure worth the cost.” —HOUGHTON. The capture of the Ark of God by the Philistines was the sorest blow that had ever fallen upon the nation of Israel. The corrupt state of the priesthood was to blame for this national failure and disgrace. There is a closer connection between holy living and national prosperity than many in these days seem to think. The Philistines, as the enemies of the Lord’s people, are always aggressive when Israel is in a backsliding condition. The lusts of the flesh are sure to prevail when the soul gets out of communion with God. I. What the Ark signifies. It was the symbol of the presence of God. It was the throne on which the Lord sat, and from which He ruled and taught His people (Exod. 25:22). It was also the mercy-seat, the medium through which He communed with Israel. What the Ark was to them Christ is to us, the resting-place, the medium of communion, and the channel of revelation and blessing. II. When the Ark was brought out. After they had been smitten before their enemies they said, “Let us fetch the Ark of the Covenant of the Lord out: it may save us” (v. 3). It is good to fall back on God in the day of defeat, but is the favour and help of God only to be sought after we have done our best to succeed without Him? “Man’s extremity may be God’s opportunity,” but why should God’s opportunity only come after we have persistently ignored Him till we are dead beat? III. The Dread of the Philistines at the Ark. “When they understood that the Ark of the Lord was come into the camp they were afraid” (vv. 6–8). So well they might, if that Ark represents the presence of that Almighty God who smote the Egyptians with plagues, and wrought such miracles in the wilderness on their behalf (v. 8). If this is so, then in battling against the people of God they will be found fighting against God Himself. Alas! how often we Christians forget what the men of the world remember, that if Christ is with us mighty works should show themselves, and that the more closely we are identified with Him in our work and warfare the more difficult and desperate does their own condition appear. The ungodly still dread a man full of the Holy Ghost. Well do they know that to oppose such they need to screw up their courage and “quit themselves like men” (v. 9; Luke 16:8). IV. The Faith of Israel in the Ark. “It may save us out of the hands of our enemies” (v. 3). It is quite clear that their faith in the invisible God had withered up into a superstitious reverence for the material Ark. They worshipped the form, but denied the power. The God-deserted Ark (Psa. 78:60) was everything, while He who inhabiteth eternity had no place in their hearts. Instead of saying, “Let us fetch the Ark,” had they said, “Let us confess our sins and return to the Lord,” He would doubtless have saved them. Multiplying forms in religious services will afford no security against the inroads of the enemy. The Gospel that is not in the power of the Spirit of God is only the Ark with the glory departed. The Philistines of to-day are in great force against the people of God. Let us fetch out the Gospel of God, but let us see that our faith is not in the mere form of words, but in the God of the Gospel. “The kingdom of God is not in word, but in power” (1 Cor. 4:20). V. The Capture of the Ark. “The Ark of God was taken” (v. 11). The object of their confidence was taken from them, that their faith might be in God only. Let us learn from this— 1. THAT UNGODLY MEN CANNOT PRESERVE THE POWER OF RELIGION. The dissolute and licentious sons of Eli had charge of the Ark of the Covenant (v. 4). What a God-dishonouring association. Is it any wonder that the cause of God is turned into ridicule when self-seeking and unprincipled men have charge of the holy things? They must be clean that bare the vessels of the Lord. 2. THAT THE LORD WILL NOT PROTECT FORMS WHEN THE SPIRIT IS GONE. There is nothing in an empty dish to satisfy either God or man. The Pharisaic spirit is always ready to contend for the outward and the formal, because it is blind to the spiritual and the eternal. 3. THAT SIN ALWAYS BRINGS DEFEAT. If we regard iniquity in our heart the Lord will not hear. The secret sin of Achan brought open shame in Israel. The disobedience of Saul led to the departure of God from Him. “The wages of sin is death” (Rom. 6:23). 1 Samuel 4:12 Now a man of Benjamin ran from the battle line and came to Shiloh the same day with his clothes torn and dust on his head. with his clothes rent: These, as we have already remarked, were the general signs of sorrow and distress. 2Sa 1:2 with earth: Jos 7:6 2Sa 13:19 15:32 Ne 9:1 Job 2:12 Related Passages: 2 Samuel 1:2 On the third day, behold, a man came out of the camp from Saul, with his clothes torn and dust on his head. And it came about when he came to David that he fell to the ground and prostrated himself. Joshua 7:6 Then Joshua tore his clothes and fell to the earth on his face before the Ark (aron) of the LORD until the evening, both he and the elders of Israel; and they put dust on their heads. 2 Samuel 15:32 (SIGNS OF MOURNING OR NATIONAL CALAMITY) It happened as David was coming to the summit, where God was worshiped, that behold, Hushai the Archite met him with his coat torn and dust on his head. DUST AND ASHES SIGNALED DEFEAT Now a man of Benjamin ran from the battle line and came to Shiloh (shiloh) the same day with his clothes torn and dust on his head - This man of Benjamin was filled with "fight or flight" hormones, for he ran for almost 20 miles (almost a marathon) after apparently engaging in battle! Torn clothes and dust upon the head (cf. Ge 37:29, 34; 44:13; 2Sa 1:2) were common signs of mourning (cf. Jos 7:6). The torn clothes could have symbolized a rent heart or unrestrained grief. This event in Israel should have led to a national "broken and a contrite heart," (Ps 51:17), but that would not happen until 20 years later! There is a strange, unsupported rabbinic tradition that this man of Benjamin was Saul (who was a Benjaminite) and that he rescued the tables of the Law from Goliath, who in turn walked off with the ark of the Lord. Dictionary of Biblical Imagery on clothes torn - tearing of clothes was a ritual gesture of grief or as an act of uncontrollable rage. Indeed, one of the best indices to the emotionalism of the ancient Hebrews is the frequency with which we read about people tearing their garments in a display of strong feeling. To cite just three specimens, Reuben tears his clothes when he returns to the pit and finds Joseph missing (Gen 37:29), Ezra rends his garments when he learns about the Israelites’ intermarriage (Ezra 9:3), and King Hezekiah tears his clothes when he receives the threatening letter from the Assyrian king (Is 37:1). If we trace the three dozen explicit references to people’s tearing their clothing, we find four main categories of crisis-grief or mourning over the loss of something or someone, sorrow for sin in an act of repentance, fear or alarm and anger or frustration. Shiloh (07887) Shiloh (related to Hebrew word meaning rest or tranquil) (Map of location of Shiloh) is famous for being the location of the ark of the covenant and the House of God (the Tabernacle Tent) had been set up at Shiloh, some twenty miles north of Jerusalem, by Joshua (Josh 18:1); and the site continued as a religious center during the period of Judges (cf Josh. 18:1-22:12; Jdg. 18:31-21:21). Shiloh was located in the hill country of Ephraim almost in the middle between Shechem (on the North) and Bethel (on the South)(Jdg. 21:12-21). Eli and Samuel both served at Shiloh (1Sa 2:14; 14:3) and prophets also gathered there (1Ki. 14:1-4). Shiloh received notoriety when Yahweh deserted the House of God at the time the Philistines captured the Ark of the Covenant (1Sa 4:3-12) After that Shiloh was spoken of as a warning to Israel, Jeremiah quoting Yahweh's words (Jeremiah 7:12-14) In the KJV a related Hebrew word is used in Ge 49:10 "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." See related resources below. Shiloh - 30v - Jos. 18:1; Jos. 18:8; Jos. 18:9; Jos. 18:10; Jos. 19:51; Jos. 21:2; Jos. 22:9; Jos. 22:12; Jdg. 18:31; Jdg. 21:12; Jdg. 21:19; Jdg. 21:21; 1 Sam. 1:3; 1 Sam. 1:9; 1 Sam. 1:24; 1 Sam. 2:14; 1 Sam. 3:21; 1 Sam. 4:3; 1 Sam. 4:4; 1 Sam. 4:12; 1 Sam. 14:3; 1 Ki. 2:27; 1 Ki. 14:2; 1 Ki. 14:4; Ps. 78:60; Jer. 7:12; Jer. 7:14; Jer. 26:6; Jer. 26:9; Jer. 41:5 Related Resources: Shiloh: The Place Where God Once Dwelt - youtube video See several dictionary articles on Shiloh What is the meaning of the term “Shiloh”? Is it a Messianic prophecy? | GotQuestions.org ASHES - from Dictionary of Biblical Imagery (online) The Bible makes use of ashes in both narrative and prophetic descriptions of cities and peoples under God’s wrath. In the background lies the ancient military practice of burning enemy cities, so that the association of ashes with death is common, as in Jeremiah’s picture of a “whole valley of the dead bodies and the ashes” (Jer 31:40 RSV). In keeping with the biblical motif of God as warrior, the prophetic visions sometimes picture God’s fire as consuming a wicked person or nation. Examples include the prophecy against Tyre, where God’s fire turned it “to ashes upon the earth” (Ezek 28:18), and the destruction of Sodom and Gomorrah, which God “condemned to extinction” by turning them “to ashes” (2 Pet 2:6). In an apocalyptic passage those who fear God “shall tread down the wicked, for they will be ashes under the soles of your feet, on the day when I act, says the LORD of hosts” (Mal 4:3). Since the word ashes is literally an image of complete waste, it also lends itself to use as a metaphor for weakness, ephemerality and emptiness: “your maxims are proverbs of ashes” (Job 13:12; also Ps 142:6; Is 44:20). This same connotation underlies the use of ashes in expressions of intense grief and loss. The often repeated phrase “in sackcloth and ashes” paints a vivid picture of mourning women and men in torn clothing, lying or kneeling on the ground as they heap ashes and dust upon themselves (2 Sam 13:19; Esther 4:1, 3; Is 58:5, 61:3; Jer 6:26, 25:34; Ezek 27:30). In addition to this visible, physical ritual, the psalmist speaks figuratively of eating “ashes like bread” to symbolize his suffering (Ps 102:9; compare Ps 80:2). The theme of reversal in Lamentations 4:5 effectively contrasts the royal purple with ashes: “Those nurtured in purple now lie on ash heaps.” Perhaps the most familiar biblical use of ashes imagery is in expressions of repentance. The association of ashes with images of destruction and grief makes it an appropriate symbol of human mortality and consequently of the humility required of human beings before their Creator and Judge. Job’s initial cry of mourning, “I have become like dust and ashes,” later becomes a prayer of confession, “I repent in dust and ashes” (Job 30:19; 42:6). In other biblical prayers of both confession in “sackcloth and ashes” (Dan 9:3–5; Jn 3:6; Mt 11:21; Lk 10:13) and petition (Gen 18:27), the image of ashes is a moving reminder of the human position before God. It is no coincidence that the marking of foreheads with ashes in Ash Wednesday services is accompanied by the words “Remember, man, that thou art dust and to dust thou shalt return.” In this context the ceremonial use of ashes in the OT has great significance. Having been swept from the altar and taken to “a clean place” (Ex 27:3; Lev 1:16, 4:12, 6:10–11; Num 4:13; 2 Kings 23:3), the ashes from the burned sacrifices are later used under certain circumstances in purification rituals to wash those who are unclean (Num 19:9–10, 17; Heb 9:13). “How much more,” explains the author of Hebrews, “shall the blood of Christ … purify your conscience from dead works to serve the living God?” (Heb 9:14). Though the biblical use of ashes imagery centers primarily on the fragility of life, this aspect of sacrificial cleansing transforms that emphasis from one of potential pessimism into one of humble hope. See also ALTAR; FIRE; MOURN, MOURNING. 1 Samuel 4:13 When he came, behold, Eli was sitting on his seat by the road eagerly watching, because his heart was trembling for the ark of God. So the man came to tell it in the city, and all the city cried out. BGT 1 Samuel 4:13 καὶ ἦλθεν καὶ ἰδοὺ Ηλι ἐκάθητο ἐπὶ τοῦ δίφρου παρὰ τὴν πύλην σκοπεύων τὴν ὁδόν ὅτι ἦν ἡ καρδία αὐτοῦ ἐξεστηκυῖα περὶ τῆς κιβωτοῦ τοῦ θεοῦ καὶ ὁ ἄνθρωπος εἰσῆλθεν εἰς τὴν πόλιν ἀπαγγεῖλαι καὶ ἀνεβόησεν ἡ πόλις KJV 1 Samuel 4:13 And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out. NET 1 Samuel 4:13 When he arrived in Shiloh, Eli was sitting in his chair watching by the side of the road, for he was very worried about the ark of God. As the man entered the city to give his report, the whole city cried out. CSB 1 Samuel 4:13 When he arrived, there was Eli sitting on his chair beside the road watching, because he was anxious about the ark of God. When the man entered the city to give a report, the entire city cried out. ESV 1 Samuel 4:13 When he arrived, Eli was sitting on his seat by the road watching, for his heart trembled for the ark of God. And when the man came into the city and told the news, all the city cried out. NIV 1 Samuel 4:13 When he arrived, there was Eli sitting on his chair by the side of the road, watching, because his heart feared for the ark of God. When the man entered the town and told what had happened, the whole town sent up a cry. NLT 1 Samuel 4:13 Eli was waiting beside the road to hear the news of the battle, for his heart trembled for the safety of the Ark of God. When the messenger arrived and told what had happened, an outcry resounded throughout the town. NRS 1 Samuel 4:13 When he arrived, Eli was sitting upon his seat by the road watching, for his heart trembled for the ark of God. When the man came into the city and told the news, all the city cried out. RSV 1 Samuel 4:13 When he arrived, Eli was sitting upon his seat by the road watching, for his heart trembled for the ark of God. And when the man came into the city and told the news, all the city cried out. YLT 1 Samuel 4:13 and he cometh in, and lo, Eli is sitting on the throne by the side of the way, watching, for his heart hath been trembling for the ark of God, and the man hath come in to declare it in the city, and all the city crieth out. sitting: 1Sa 1:9 his heart: Jos 7:9 Ne 1:3,4 Ps 26:8 79:1-8 137:4-6 ELI WORRIED ABOUT ARK NOT SONS! When he came, behold, Eli was sitting on his seat (kisse) by the road eagerly watching, because his heart was trembling (chared - same verb Isa 66:2) for the Ark (aron) of God - NET = "he was very worried about the ark of God." Eli’s concern for the Ark stands in stark contrast to his earlier actions of honoring his two sons and dishonoring the Lord (1Sa 2:29, 30; cf. 1Sa 4:17, 18). This suggests he was more concerned over the loss of the Ark, then he was over the loss of God's presence and power! One wishes the text had stated "his heart was trembling for the God of the Ark!" Had that been the case the words of Isaiah 66:2 might have transpired... For My hand made all these things, Thus all these things came into being,” declares the LORD. “But to this one I will look, To him who is humble and contrite of spirit, and who trembles (chared) at My word. Young - Eli had gone to the gate of the city to wait for news of the battle. The messenger, in his anxiety to bring the news, hastened past the blind old man at the city gate and had to return to him to render an account of the battle (Borrow Wycliffe Bible Commentary ) So the man came to tell it in the city, and all the city cried out (za'aq: Lxx = anaboao from boao = cry for help) - NLT = "an outcry resounded throughout the town". The man ran right past Eli (who was sitting at the city gate, the point of entrance into Shiloh) to first tell the townspeople (undoubtedly many hundreds to thousands of wives who had now become widows. Seat (03678)(kisse כִּסֵּא) occurs 135 times in the OT and is most often translated as throne, and also usually speaks of a seat of honor (cf Ehud Jdg 3:20+). The NIV translates some uses as “seat of honor”. The seat marked a place of authority (as with Eli in 1Sa 1:9). It seems that it was more usual for people to sit on mats or on the earth itself, so that sitting above ground level implied the possession of authority. Excavations from this time have uncovered large stone benches without backs, which were often beside the city gates. Kisse in 1Sa - 2Chr - 1 Sam. 1:9; 1 Sam. 2:8; 1 Sam. 4:13; 1 Sam. 4:18; 2 Sam. 3:10; 2 Sam. 7:13; 2 Sam. 7:16; 2 Sam. 14:9; 1 Ki. 1:13; 1 Ki. 1:17; 1 Ki. 1:20; 1 Ki. 1:24; 1 Ki. 1:27; 1 Ki. 1:30; 1 Ki. 1:35; 1 Ki. 1:37; 1 Ki. 1:46; 1 Ki. 1:47; 1 Ki. 1:48; 1 Ki. 2:4; 1 Ki. 2:12; 1 Ki. 2:19; 1 Ki. 2:24; 1 Ki. 2:33; 1 Ki. 2:45; 1 Ki. 3:6; 1 Ki. 5:5; 1 Ki. 7:7; 1 Ki. 8:20; 1 Ki. 8:25; 1 Ki. 9:5; 1 Ki. 10:9; 1 Ki. 10:18; 1 Ki. 10:19; 1 Ki. 16:11; 1 Ki. 22:10; 1 Ki. 22:19; 2 Ki. 4:10; 2 Ki. 10:3; 2 Ki. 10:30; 2 Ki. 11:19; 2 Ki. 13:13; 2 Ki. 15:12; 2 Ki. 25:28; 1 Chr. 17:12; 1 Chr. 17:14; 1 Chr. 22:10; 1 Chr. 28:5; 1 Chr. 29:23; 2 Chr. 6:10; 2 Chr. 6:16; 2 Chr. 7:18; 2 Chr. 9:8; 2 Chr. 9:17; 2 Chr. 9:18; 2 Chr. 18:9; 2 Chr. 18:18; 2 Chr. 23:20; Trembling (startled, frightened, make afraid, terrified) (02730) (chared from charad = human trembling before some strange or fearsome event) means fearful, afraid, but in a number of the uses (see below) speaks more of a reverential reaction (usually to God or His Word). Chared - tremble(1), trembled(1), trembling(2), who tremble(1), who trembles(1). Jdg. 7:3; 1Sa 4:13 = "his heart was trembling for the ark of God"; Ezr. 9:4 = "everyone who trembled at the words of the God of Israel"; Ezr. 10:3 = " those who tremble at the commandment of our God"; Isa. 66:2 = "To him who is humble and contrite of spirit, and who trembles at My word."; Isa. 66:5 = "you who tremble at His word." Cried out (02199) za'aq means to cry out, to call out for help (especially when in distress), to appeal (even making public sounds of physical and/or emotional anguish - Ex 2:23, 2Chr 20:9, Job 35:9). Za'aq can be summoned in the sense of to be assembled (Jos 8:16; Jdg 6:34, 35; 18:22, 23) Finally, za'aq can mean to issue a proclamation by sending out an official written document with instructions or principles (Jonah 3:7) he Septuagint (Lxx) translates za'aq in Hab 1:2 with the verb boao which means to cry out for help, to cry out in anguish (Mk 15:34, Mt 27:46) 1 Samuel 4:14 When Eli heard the noise of the outcry, he said, "What does the noise of this commotion mean?" Then the man came hurriedly and told Eli. mean: 1Sa 4:6 ELI BLIND BUT NOT DEAF When Eli heard the noise of the outcry, he said, "What does the noise of this commotion (ESV - uproar) mean?" The cries of anguish and grief must have been piercing and clearly got blind Eli's attention and had him preparing himself for the outcome of the battle and the number of Israeli soldiers who had died! But he was in no way prepared for what he would soon hear from the runner! Then the man came hurriedly and told Eli 1 Samuel 4:15 Now Eli was ninety-eight years old, and his eyes were set so that he could not see. ninety-eight: 1Sa 3:2 Ps 90:10 and his eyes: Ge 27:1 ANCIENT ELI BLIND Now Eli was ninety-eight years old, and his eyes were set so that he could not see - It is interesting that in 1Sa 4:13 he had been "eagerly watching," even though he was in essence blind. The NET says "his eyes looked straight ahead." There is a tragic irony that Eli ends his life physically blind, but had suffered from spiritual blindness long before this time. The latter is far more of a disability to one's soul, then the former! 1 Samuel 4:16 The man said to Eli, "I am the one who came from the battle line. Indeed, I escaped from the battle line today." And he said, "How did things go, my son?" How did things go, 2Sa 1:4 my son: 1Sa 3:6 Jos 7:19 SURVIVOR OF THE BATTLE IDENTIFIES HIMSELF The man said to Eli, "I am the one who came from the battle line. Indeed, I escaped from the battle line today." And he said, "How did things go, my son - The climax builds to the crescendo in the next verse. 1 Samuel 4:17 Then the one who brought the news replied, "Israel has fled before the Philistines and there has also been a great slaughter among the people, and your two sons also, Hophni and Phinehas, are dead, and the ark of God has been taken." Israel: 1Sa 4:10,11 1Sa 3:11 SURVIVOR RELATES FOUR TRAGEDIES Then the one who brought the news replied, "Israel has fled before the Philistines and there has also been a great slaughter among the people, and your two sons also, Hophni and Phinehas, are dead, and the Ark (aron) of God has been taken - Notice that he leaves the worse news to the last. This is the occurrence about which Eli had been most concerned. Young - The four items—Israel’s flight, the general massacre, the death of Eli’s sons, and the capture of the ark—are presented in order of increasing significance for the old priest. (Borrow Wycliffe Bible Commentary) William Blaikie - The Divine symbol, with its overshadowing cherubim and its sacred light, into which year by year Eli had gone alone to sprinkle the blood of atonement on the mercy-seat, and where he had solemnly transacted with God on behalf of the people, was in an enemy’s hands! The ark, that no Canaanite or Amalekite had ever touched, on which no Midianite or Ammonite had ever laid his polluted finger, which had remained safe and sure in Israel’s custody through all the perils of their journeys and all the storms of battle, was now torn from their grasp! And there perishes with it all the hope of Israel, and all the sacred service which was associated with it; and Israel is a widowed, desolate, godless people, without hope and without God in the world; and all this has come because they dragged it away from its place, and these two sons of mine, now gone to their account, encouraged the profanation(1 Samuel 4) 1 Samuel 4:18 When he mentioned the ark of God, Eli fell off the seat backward beside the gate, and his neck was broken and he died, for he was old and heavy. Thus he judged Israel forty years. when he mentioned: 1Sa 4:21,22 Ps 26:8 42:3,10 69:9 La 2:15-19 his neck: 1Sa 2:31-32 1Sa 3:12-13 Lev 10:3 1Co 11:30-32 1Pe 4:17,18 Related Passages: Leviticus 10:3 (ON DEATH OF AARON'S TWO SONS) Then Moses said to Aaron, “It is what the LORD spoke, saying, ‘By those who come near Me I will be treated as holy, And before all the people I will be honored.’” So Aaron, therefore, kept silent. 1 Samuel 2:31-32+ Behold, the days are coming when I will break your strength and the strength of your father’s house so that there will not be an old man in your house. 32 ‘You will see the distress of My dwelling, in spite of all the good that I do for Israel; and an old man will not be in your house forever. THE CAPTURED ARK "TIPPED THE SCALES" FOR ELI! When he mentioned the Ark (aron) of God, Eli fell off the seat (kisse) backward beside the gate, and his neck was broken and he died, for he was old and heavy (kabed). Thus he judged Israel forty years - Old Eli surely grieved the loss of his sons, but the loss of the Ark was more than he could handle. Folks don't just all off seats backward when given bad news, so it is quite likely that Eli was overwhelmed and suffered a heart attack (or possibly a stroke). The irony is that the gate was where Eli's judgments would take place and fittingly it is here that God executes His judgment on Eli! Note that this the first time we discover that we discover Eli was a judge in Israel. Unfortunately, he was unable to judge his own sons! Eli reminds me of the Humpty Dumpty song. Bergen has an interesting comment - With great artistic skill the writer captured this fateful moment with words that convey at least two messages simultaneously. First, it signifies the end of the Elide dynasty. Eli’s fall from his chair literally dethroned the Elide dynasty in Israel. Second, Eli’s death ended an abomination in Israel that rivaled that of pagan idolatry. The Lord would soon bring an end to an unseeing Philistine abomination by causing an image of Dagon to fall and its neck to break, but first he would bring about the same fate to a blind Hebrew abomination. The parallel between the events of the present section and those of the next chapter are striking and deliberate. The writer notes that at the time of Eli’s death he was “heavy” (v. 18). The Hebrew word employed here (kbd) is aptly chosen, for its spectrum of meaning—“honored,” “heavy,” “burdensome”—applies broadly to the man (perhaps a play on words). As high priest at Shiloh, Eli was a man with much social “weight”/“significance”; because of his practice of eating unauthorized sacrificial portions (cf. comments at 1Sa 2:29), he was also “heavy”; finally, as a result of the sins he permitted in his own life and household, Eli was a burden that weighed down and ultimately brought disaster upon Israel. (Borrow 1 & 2 Samuel - New American Commentary) Regarding the seat (kisse) Excavations from this time have uncovered large stone benches without backs, which were often beside the city gates. Thus, in fulfillment of the word of the Lord, all of the priestly line through Eli had been wiped out (1/a 2:29–34). Eli seems more stricken by the fate of the ark than by the death of his sons. The writer notes that at the time of Eli’s death he was heavy. The Hebrew word employed here (kabod) is interesting because it can also mean “honored”. As high priest at Shiloh, Eli was a man of some social “weight. However, most likely because of his practice of eating unauthorized sacrificial portions (1Sa 2:29), he was also physically “heavy!” As a result of the sin which he permitted in his own life and household, Eli was a heavy "burden" that weighed down and ultimately brought disaster upon Israel. Wiersbe - The Hebrew word kabod shows up frequently in this account. It means “heavy” but also can mean “honor, glory, respectful” (people of “weight”). Eli was “heavy” but he wasn’t “weighty” when it came to character and godliness, what Paul called the “weight of glory” (1 Cor. 4:17) (See Bible Exposition Commentary - Old Testament). Heavy (severe, large, difficult, slow, stubborn) (03515) kabed note there is considerable overlap with Strong's # 03513 - kabad = verb meaning to be heavy, to be honored) means to to be heavy, to make dull, to let weigh down (1Ki 12:4). In some contexts = to honor (1Chr 4:9, 1Chr 11:21, 25). It is used literally of Eli who was "old and heavy" (1 Sa 4:18), of Absalom's hair (heavy - 2 Sa 14:26). The first use in Ge 12:10 = famine was severe. Ge 13:2 (Ge 41:31, 43:1, 47:13) = rich in livestock. Ge 50:9 = great company. Ge 50:10 = sorrowful lamentation. Ex 4:10 = slow of speech and slow of tongue. Ex 7:14 = stubborn. Ex 8:24 = great swarms. Ex 9:3 = servere pestilence. Ex 9:18 (Ex 9:24) = heavy hail. Ex 10:14 = numerous (locusts). Ex 12:38 = large number of livestock. Ex 17:12 = Moses' hands were heavy. Ex 18:18 = task is too heavy. Ex 19:16 = thick cloud. Nu 11:14 = too burdensome (people). Nu 20:20 = heavy force. Isa 1:4 = People weighed down with iniquity. Ezek. 3:5; Ezek. 3:6 = difficult language. 1 Ki 12:4 (1 Ki 12:11, 2 Chr 10:10, 14) = a heavy yoke (taxation by Solomon). 1 Samuel 4:19 Now his daughter-in-law, Phinehas' wife, was pregnant and about to give birth; and when she heard the news that the ark of God was taken and that her father-in-law and her husband had died, she kneeled down and gave birth, for her pains came upon her. PHINEHAS' WIFE OVERWHELMED AND GOES INTO LABOR Now his daughter-in-law, Phinehas' wife, was pregnant and about to give birth; and when she heard the news that the ark of God was taken and that her father-in-law and her husband had died, she kneeled down (crouched) and gave birth, for her pains came upon her - The shock and anguish of the devastating news resulted in premature labor pains coming upon Phinehas' wife. Young on she kneeled down and gave birth - In some parts of the East, parturient women give birth to their offspring in a standing position; in others, they bring forth kneeling, as is still the custom in Ethiopia. (Borrow Wycliffe Bible Commentary) 1 Samuel 4:20 And about the time of her death the women who stood by her said to her, "Do not be afraid, for you have given birth to a son." But she did not answer or pay attention. Do not be afraid,: Ge 35:17,18 Joh 16:21 But she did not answer or pay attention Heb. and set not her heart, Ps 77:2 PHINEHAS' WIFE DYING IN CHILDBIRTH And about the time of her death the women who stood by her said to her, "Do not be afraid, for you have given birth to a son." But she did not answer or pay attention - Birth of a son to Jewish woman was good news, but not in this case because the bad news was overwhelming! 1 Samuel 4:21 And she called the boy Ichabod, saying, "The glory has departed from Israel," because the ark of God was taken and because of her father-in-law and her husband. BGT 1 Samuel 4:21 καὶ ἐκάλεσεν τὸ παιδάριον Οὐαὶ Βαρχαβωθ ὑπὲρ τῆς κιβωτοῦ τοῦ θεοῦ καὶ ὑπὲρ τοῦ πενθεροῦ αὐτῆς καὶ ὑπὲρ τοῦ ἀνδρὸς αὐτῆς KJV 1 Samuel 4:21 And she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. NET 1 Samuel 4:21 She named the boy Ichabod, saying, "The glory has departed from Israel," referring to the capture of the ark of God and the deaths of her father-in-law and her husband. CSB 1 Samuel 4:21 She named the boy Ichabod, saying, "The glory has departed from Israel," referring to the capture of the ark of God and to the deaths of her father-in-law and her husband. ESV 1 Samuel 4:21 And she named the child Ichabod, saying, "The glory has departed from Israel!" because the ark of God had been captured and because of her father-in-law and her husband. NIV 1 Samuel 4:21 She named the boy Ichabod, saying, "The glory has departed from Israel"--because of the capture of the ark of God and the deaths of her father-in-law and her husband. NLT 1 Samuel 4:21 She named the child Ichabod (which means "Where is the glory?"), for she said, "Israel's glory is gone." She named him this because the Ark of God had been captured and because her father-in-law and husband were dead. NRS 1 Samuel 4:21 She named the child Ichabod, meaning, "The glory has departed from Israel," because the ark of God had been captured and because of her father-in-law and her husband. RSV 1 Samuel 4:21 And she named the child Ichabod, saying, "The glory has departed from Israel!" because the ark of God had been captured and because of her father-in-law and her husband. YLT 1 Samuel 4:21 and she calleth the youth I-Chabod, saying, 'Honour hath removed from Israel,' because of the taking of the ark of God, and because of her father-in-law and her husband. NKJ 1 Samuel 4:21 Then she named the child Ichabod, saying, "The glory has departed from Israel!" because the ark of God had been captured and because of her father-in-law and her husband. NJB 1 Samuel 4:21 She named the child Ichabod, saying, 'The glory has gone from Israel,' alluding to the capture of the ark of God and to her father-in-law and husband. NAB 1 Samuel 4:21 (She named the child Ichabod, saying, "Gone is the glory from Israel," with reference to the capture of the ark of God and to her father-in-law and her husband.) LXE 1 Samuel 4:21 And she called the child Uaebarchaboth, because of the ark of God, and because of her father-in-law, and because of her husband. ASV 1 Samuel 4:21 And she named the child Ichabod, saying, The glory is departed from Israel; because the ark of God was taken, and because of her father-in-law and her husband. DBY 1 Samuel 4:21 And she named the child Ichabod, saying, The glory is departed from Israel; because the ark of God was taken, and because of her father-in-law and her husband. The glory: Ps 26:8 Ps 78:61,64 Ps 106:20 Jer 2:11 Ho 9:12 Related Passage: Exodus 24:16-17+ The glory (kabod; Lxx = doxa) of the LORD rested on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses from the midst of the cloud. 17 And to the eyes of the sons of Israel the appearance of the glory (kabod) of the LORD was like a consuming fire on the mountain top. Exodus 33:18+ (A GOOD PRAYER TO PRAY IF YOU FEEL LIKE "ICHABOD" TODAY!) Then Moses said, “I pray You, show me Your glory (kabod)!” Psalm 26:8 O LORD, I love the habitation of Your house And the place where Your glory (kabod) dwells. Psalm 78:58-61 For they provoked Him with their high places And aroused His jealousy with their graven images. 59 When God heard, He was filled with wrath And greatly abhorred Israel; 60 So that He abandoned the dwelling place at Shiloh, The tent which He had pitched among men, 61 And gave up His strength to captivity And His glory (kabod) into the hand of the adversary. Jeremiah 7:12-14 (THE FATE OF SHILOH WHERE THE ARK HAD BEEN HOUSED) “But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because of the wickedness of My people Israel. 13 “And now, because you have done all these things,” declares the LORD, “and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, 14 therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh. 15 “I will cast you out of My sight, as I have cast out all your brothers, all the offspring of Ephraim. Jeremiah 26:6, 9 Then I will make this house like Shiloh, and this city I will make a curse to all the nations of the earth.”’”.....9 “Why have you prophesied in the name of the LORD saying, ‘This house will be like Shiloh and this city will be desolate, without inhabitant’?” And all the people gathered about Jeremiah in the house of the LORD. CALL THE SON ICHABOD And she called the boy Ichabod, saying, "The glory (kabod) has departed (galah) from Israel," - The glory refers to the "Shekinah glory" (Ex 13:21) which dwelled in the tabernacle, over the ark "between the cherubims" (1Sa 4:4), and neither the ark nor the tabernacle were ever to be moved unless the Shekinah glory cloud itself, representing the Lord's presence, moved first. The presumptuous act of the elders of Israel, and the priests Hophni and Phinehas (who should have known better), in taking the ark out of the tabernacle into the army camp resulted in the tragic loss of the "glory." Bergen comments - With her dying gasps she named the child “Ichabod” (Hb. ʾî-kābôd, lit., “Where [is] glory?” or “Nothing of glory”). The name, a derivative of kbd (cf. discussion of v. 18), was appropriate, for with the deaths of the patriarch and his two sons the kbd—honor, weight, burden—of the Elide dynasty was gone. More than that, the glorious “ark of God” (v. 21), the Lord’s throne, had “been captured” (v. 22). For Israel on that day the kbd was gone. Not until the glory departed from the temple in the days of Ezekiel would an event of similar magnitude occur again (cf. Ezek 10:18). (ED: SEE SCHEMATIC DEPICTING Departure of the Glory of Jehovah from Solomon's Temple AS DESCRIBED IN EZEKIEL)(Borrow 1 & 2 Samuel - New American Commentary)
1 Samuel 4
Wiersbe has a note on Ebenezer - Obviously 1 Samuel was written after the events described, so the name “Ebenezer” is used here by anticipation. See 1 Samuel 7:12. However, it may have been another site with the same name. (See Bible Exposition Commentary - Old Testament) While the Philistines (pelishti) camped in Aphek (see map above) - Aphek was about 5 miles from the Mediterranean, 20 miles west of Shiloh and at the northeastern edge of Philistine territory. In short, the Philistines were already "trespassing" on Israel's land! The Philistines, inveterate enemies of Israel during the latter half of the period of the judges and the early years of the Israelite monarchy, are mentioned nearly 150 times in 1-2 Samuel alone. They were so entrenched and dominant in the coastal areas and the foothills of Canaan that they eventually gave their name (Palestine) to the entire land. Eben (058) (eben) is a feminine noun meaning stone and is used with both literal (most uses are literal) and figurative meanings. Eben is found in the memorial name Eben-ezer 3x in the OT (1Sa 4:1; 1Sa 5:1; 1Sa 7:12) Robert Alden on eben - In its first occurrence, ʾeben refers to precious stones (Genesis 2:12). The usual meaning of ʾeben hashshōham is "onyx stone," although "cornelians" (NEB), lapis lazuli (Torah and NAB), and others appear here and the half dozen other places where these two words come together. Our English word "sapphire" reflects the Hebrew sappîr. This occurs with ʾeben in Ezekiel 1:26 and Ezekiel 10:1. An indication that the stone is valuable is the word milluʾîm, which basically means "full." But the derived meaning is "consecrated." Notice this combination in Exodus 25:7, where it means a jewelry "setting," and elsewhere. Sometimes yeqārâ meaning "precious" or "costly" modifies it (2 Samuel 12:30 et al.). In 1 Chron. 29:2, which includes several of the above combinations, the modifiers pûk and riqmâ, translated in the KJV as "glistening" and "of diverse colours," appear. Others have "antimony" and "colored" (RSV), "coloured" and "striped" (JB), "carnelian" and "mosaic" (NAB). In Proverbs 17:8 is found the expression ʾeben ḥēn, which is literally stone of grace" and is usually rendered "precious" or the like. Isaiah 54:12 has two additional word combinations, ’eben ʾeqdāḥ and ʾeben ḥêpeṣ: "carbuncles" and "pleasant stones" (KJV), garnet" and "jewels" (NEB), "crystal" and precious stones" (JB). Ezekiel (Ezekiel 28:14, 16) speaks of the "fire stone." From the context (especially Ezekiel 28:13 with its ’eben yeqārâ), this easily translated expression probably refers to a stone which sparkles. Even today diamonds are frequently described as fiery. A second major category is "stone" used in the natural state. Genesis 11:3 is the first usage of the word as building material. Jacob used a stone pillow (Genesis 28:11) and Moses sat on a stone (Exodus 17:12). Stones were used to cover wells (Genesis 29:2-3) and seal caves (Joshua 10:18). Stones also served as pillars or cairns (Genesis 31:45-46). Naturally, stones were used for throwing (Leviticus 20:2) and slinging (Judges 20:16). The word "stone" is used as a title for God (Genesis 49:24, cf. ṣûr "rock"), and for the Messiah (Isaiah 28:16). Stones were made into tablets for writing, as for the Ten Commandments (Exodus 34:1), or into bowls (Exodus 7:19). From stone the images of false deities were carved (Deut. 28:36). The phrase "hewn stone" (ʾeben gāzît, Exodus 20:25) refers to stones which were dressed or squared off. The word ʾeben is used to denote the characteristics it possesses. Exodus 15:5 refers to its weight and Exodus 15:16 to its motionlessness. Elsewhere its commonness is noted (1 Kings 10:27). Job refers to its strength (Job 6:12) and firmness (Job 41:24 [H 16]). Akin to this last reference is Ezekiel's allusion to a "stony heart" (Job 11:19). Stones were used for weights (Leviticus 19:36), although the denominations or counterparts are imperfectly known to us. Note the "royal stone" of 2 Samuel 14:26 (KJV "king's weight"). The word refers to "hailstones" (e.g. Joshua 10:11), and to "limestones" (Isaiah 27:9; KJV "chalkstones"). The word "stone" appears in place names. The best known (mostly from the hymn "Come, Thou Fount") is "Eben-ezer" (Heb ʾeben hāʿēzer, 1 Samuel 7:12). There is also the "stone of Bohan" (Joshua 15:6, JB, translated "stone of Bohan" in KJV and "Eben-Bohan" in NAB), and the "stone of Zoheleth" (1 Kings 1:9, KJV; translated "Serpent's Stone" in RSV, "Slippery Stone" in the Berkley Version, and "Sliding Stone" in JB). The word azel (1 Samuel 20:19) connected with stone" may be a preposition or adjective, not a proper name. Note that if an altar was built with stones, they were to be undressed stones, doubtless to make impossible the engraving of idolatrous representations on them (Exodus 20:25; Deut. 27:5). (TWOT online) Eben - 231v - another(1), charm*(1), cornerstone*(1), death(1), differing weights(3), hailstones*(4), jeweler*(1), lapis lazuli*(1), line*(1), plumb line(1), plumb*(1), rock(2), rocks(1), slingstones*(1), stone(106), stonecutters*(1), stonemasons*(1), stones(125), weight(4), weights(3). Gen. 2:12; Gen. 11:3; Gen. 28:11; Gen. 28:18; Gen. 28:22; Gen. 29:2; Gen. 29:3; Gen. 29:8; Gen. 29:10; Gen. 31:45; Gen. 31:46; Gen. 35:14; Gen. 49:24; Exod. 7:19; Exod. 15:5; Exod. 15:16; Exod. 17:12; Exod. 20:25; Exod. 21:18; Exod. 24:12; Exod. 25:7; Exod. 28:9; Exod. 28:10; Exod. 28:11; Exod. 28:12; Exod. 28:17; Exod. 28:21; Exod. 31:5; Exod. 31:18; Exod. 34:1; Exod. 34:4; Exod. 35:9; Exod. 35:27; Exod. 35:33; Exod. 39:6; Exod. 39:7; Exod. 39:10; Exod. 39:14; Lev. 14:40; Lev. 14:42; Lev. 14:43; Lev. 14:45; Lev. 19:36; Lev. 20:2; Lev. 20:27; Lev. 24:23; Lev. 26:1; Num. 14:10; Num. 15:35; Num. 15:36; Num. 35:17; Num. 35:23; Deut. 4:13; Deut. 4:28; Deut. 5:22; Deut. 8:9; Deut. 9:9; Deut. 9:10; Deut. 9:11; Deut. 10:1; Deut. 10:3; Deut. 25:13; Deut. 25:15; Deut. 27:2; Deut. 27:4; Deut. 27:5; Deut. 27:6; Deut. 27:8; Deut. 28:36; Deut. 28:64; Deut. 29:17; Jos. 4:3; Jos. 4:5; Jos. 4:6; Jos. 4:7; Jos. 4:8; Jos. 4:9; Jos. 4:20; Jos. 4:21; Jos. 7:25; Jos. 7:26; Jos. 8:29; Jos. 8:31; Jos. 8:32; Jos. 10:11; Jos. 10:18; Jos. 10:27; Jos. 15:6; Jos. 18:17; Jos. 24:26; Jos. 24:27; Jdg. 9:5; Jdg. 9:18; Jdg. 20:16; 1 Sam. 6:14; 1 Sam. 6:15; 1 Sam. 6:18; 1 Sam. 7:12; 1 Sam. 14:33; 1 Sam. 17:40; 1 Sam. 17:49; 1 Sam. 17:50; 1 Sam. 20:19; 1 Sam. 25:37; 2 Sam. 5:11; 2 Sam. 12:30; 2 Sam. 14:26; 2 Sam. 16:6; 2 Sam. 16:13; 2 Sam. 18:17; 2 Sam. 20:8; 1 Ki. 1:9; 1 Ki. 5:17; 1 Ki. 5:18; 1 Ki. 6:7; 1 Ki. 6:18; 1 Ki. 7:9; 1 Ki. 7:10; 1 Ki. 7:11; 1 Ki. 8:9; 1 Ki. 10:2; 1 Ki. 10:10; 1 Ki. 10:11; 1 Ki. 10:27; 1 Ki. 15:22; 1 Ki. 18:31; 1 Ki. 18:32; 1 Ki. 18:38; 1 Ki. 21:13; 2 Ki. 3:19; 2 Ki. 3:25; 2 Ki. 12:12; 2 Ki. 16:17; 2 Ki. 19:18; 2 Ki. 22:6; 1 Chr. 12:2; 1 Chr. 20:2; 1 Chr. 22:2; 1 Chr. 22:14; 1 Chr. 22:15; 1 Chr. 29:2; 1 Chr. 29:8; 2 Chr. 1:15; 2 Chr. 2:14; 2 Chr. 3:6; 2 Chr. 9:1; 2 Chr. 9:9; 2 Chr. 9:10; 2 Chr. 9:27; 2 Chr. 16:6; 2 Chr. 24:21; 2 Chr. 26:14; 2 Chr. 26:15; 2 Chr. 32:27; 2 Chr. 34:11; Neh. 4:2; Neh. 4:3; Neh. 9:11; Job 5:23; Job 6:12; Job 8:17; Job 14:19; Job 28:2; Job 28:3; Job 28:6; Job 38:6; Job 38:30; Job 41:24; Job 41:28; Ps. 91:12; Ps. 102:14; Ps. 118:22; Prov. 11:1; Prov. 16:11; Prov. 17:8; Prov. 20:10; Prov. 20:23; Prov. 24:31; Prov. 26:8; Prov. 26:27; Prov. 27:3; Eccl. 3:5; Eccl. 10:9; Isa. 8:14; Isa. 14:19; Isa. 27:9; Isa. 28:16; Isa. 34:11; Isa. 37:19; Isa. 54:11; Isa. 54:12; Isa. 60:17; Isa. 62:10; Jer. 2:27; Jer. 3:9; Jer. 43:9; Jer. 43:10; Jer. 51:26; Jer. 51:63; Lam. 3:53; Lam. 4:1; Ezek. 1:26; Ezek. 10:1; Ezek. 10:9; Ezek. 11:19; Ezek. 13:11; Ezek. 13:13; Ezek. 20:32; Ezek. 23:47; Ezek. 26:12; Ezek. 27:22; Ezek. 28:13; Ezek. 28:14; Ezek. 28:16; Ezek. 36:26; Ezek. 38:22; Ezek. 40:42; Dan. 11:38; Mic. 1:6; Mic. 6:11; Hab. 2:11; Hab. 2:19; Hag. 2:15; Zech. 3:9; Zech. 4:7; Zech. 4:10; Zech. 5:4; Zech. 5:8; Zech. 9:15; Zech. 9:16; Zech. 12:3 Ezer (05828) 'ezer is a masculine noun which means help, support. It can also refer to a helper or one who assists and serves another with what is needed. For example in the first OT use where Moses records "Then the LORD God said, "It is not good for the man to be alone; I will make him a helper ('ezer: LXX = boethos) suitable for him." (Ge 2:18) 'Ezer refers to aid or assistance that is given, whether material or immaterial. It is often Jehovah Who helps His people. Jehovah is called the shield or protection of Israel's help (Dt 33:29). The Septuagint translates this word group most often with boáo, boetheo, boethos, all conveying the general idea of running to the aid of one who cries out for help. The Lord as Israel's chief Helper (Ex 18:4; Dt 33:7; Ps 33:20; Ps 115:9, 10, 11). Israel spurns Jehovah's help in (Ho 13:9) Ezer - 21v - help(18), helper(2), helpers(1). Gen. 2:18; Gen. 2:20; Exod. 18:4; Deut. 33:7; Deut. 33:26; Deut. 33:29; Ps. 20:2; Ps. 33:20; Ps. 70:5; Ps. 89:19; Ps. 115:9; Ps. 115:10; Ps. 115:11; Ps. 121:1; Ps. 121:2; Ps. 124:8; Ps. 146:5; Isa. 30:5; Ezek. 12:14; Dan. 11:34; Hos. 13:9 Philistines (06430)(pelishti/pelistiy from Petesheth - territory on the southeast coast of Israel. Name of one who belonged to the ethnic group the Philistines who had settled in Philistia (see map). See Wikipedia article. See archaeology related to Philistines. Gilbrant - The Philistines were Israel's greatest enemies during the period of the judges and early monarchy. It appears that they originated from the islands and coastlines of the Aegean Sea. They are also paralleled with the Kerethites, or Cretans, in Ezek. 25:15f and Zeph. 2:4f. Genesis 10:14 indicates that the Philistines descended from the Casluhites from Egypt. It seems likely that the Philistines later were bound in slavery and submission in Caphtor, or Crete, from which God delivered them in the same way He did Israel from Egypt (Amos 9:7). The Table of Nations connects the Philistines with other descendants of Ham, such as the Canaanites (Gen. 10). The Philistines, however, were not a single ethnic group, but rather a conglomeration of several different peoples from different origins and time periods. Thus, the Philistines who originated from the Casluhites were different from the ones who descended from Caphtor. In extra-biblical sources, the Philistines are first mentioned by Ramses III (1184-1153 b.c.), who engaged in great battles upon the land and sea against people he called "the peoples of the sea." A group called the "Peleset" was known among these people, whom scholars identify as the biblical Philistines. Ramses triumphed over the Sea Peoples and eventually allowed them to settle and dwell in southwestern Canaan, which is precisely where they resided in the Books of Judges and Samuel. Apparently, a primary source of Philistine strength came from their superior ability to work with iron for weapons (cf. 1 Sam. 13:19). During the time of the patriarchs, Abraham and Isaac encountered the Philistines on many occasions. Abraham told Abimelech, the Philistine king, that Sarah was his sister, instead of his wife, for fear of the repercussions (Gen. 20:2). Disputes between Abraham and the Philistines concerning wells also arose (Gen. 21:22-34), but each of these situations was was resolved. Later, Isaac experienced identical difficulties with the Philistines concerning his wife Rebekah and water (Gen. 26:1-33). The Philistines were the Israelites' primary foe during the time of the judges, most notably, during Samson's rule (Judg. 14-16), although Shamgar had earlier struck down 600 Philistines with an oxgoad (Judg. 3:31). Samson attempted to marry a Philistine and later became enamored with Delilah of Gaza, who betrayed him (Judg. 16). Samson died while killing thousands of Philistines after they had enslaved him and gouged out his eyes. The Book of Judges further explains that the Philistines were "left to test the Israelites to see whether they would obey the Lord's commands" (Judg. 3:4, NIV). The Philistines captured the Ark (1 Sam. 4:1-11) and carried it to Ashdod and Ekron, two main Philistine towns (1 Sam. 5). A plague struck the Philistines because of their possession of the Ark, and according to the advice of their diviners and priests, they returned it to Israel with compensatory offerings for Israel's God (1 Sam. 6). The Philistines were aware of Yahweh's power, referring to Israel's exodus from Egyptian slavery (6:6) and the plagues (4:8). Samuel led Israel in routing the Philistines and driving them from the towns captured previously, and relations between the Israelites and Philistines continued without conflict the rest of Samuel's life (1 Sam. 7:7-11). King Saul battled the Philistines on several occasions. His son Jonathan defeated them in a battle at Gibeah (1 Sam. 13:2ff) and later at Micmash (1 Sam. 14:1-23). David first encountered the Philistines in his confrontation against the mighty warrior Goliath (1 Sam. 17). He killed Goliath, and the Philistines fled to Gath and Ekron. David's success against the Philistines continued (1 Sam. 18:20-30; 19:8; 23:1-6), thus fueling Saul's jealousy and subsequent murder attempts. Twice, David fled to Philistine territory to escape Saul's wrath (21:10-15; 27; 29). Saul was eventually killed by the Philistines, who desecrated his body by cutting off his head, hanging his body upon the wall of Beth-Shan and hanging his armor in the pagan temple of Ashtoreth (31:8ff). The conflict between the Philistines and Israel continued into the reign of David, who defeated them on numerous occasions (2 Sam. 5:17-25; 8:1, 12; 21:15, 18-22). David used the Kerethites and Pelethites, people closely associated with the Philistines, as mercenaries, as well as men from the Philistine city of Gath (2 Sam. 15:18). David completely destroyed the Philistine alliance of five cities including Gath, Ekron, Ashdod, Ashkelon and Gaza. Later, the Philistines appeared as adversaries against Hezekiah (2 Ki. 18:8), Jehoshaphat (2 Chr. 17:11), Jehoram (2 Chr. 21:16f), Uzziah (2 Chr. 26:6f) and Ahaz (2 Chr. 28:18). But in these instances, the Philistine forces were small and isolated, not bearing nearly the military might of previous times. The Philistines had their own pantheon of gods, headed by Dagon (Judg. 16:23ff; 1 Sam. 5:1-5; 1 Chr. 10:10). Dagon had his own temple (1 Sam. 5:2) as did the Philistines' primary goddess Ashtoreth (1 Sam. 31:10). A third important Philistine god was Baal-Zebub, a name found in the NT (Beelzebub). Many of Israel's early leaders gained their reputations by defeating the Philistines who remained Israel's main adversaries for generations. The prophets identified the Philistines as objects of God's wrath (Isa. 11:14; Ezek. 25:15f; Amos 1:6ff; Zeph. 2:4f; Zech. 9:5f), a symbol of wickedness and instruments of punishment by God upon Israel for disobedience (Ezek. 16:27, 57). (Complete Biblical Library) Pelishti - 288x in 243 verses - Gen. 10:14; Gen. 21:32; Gen. 21:34; Gen. 26:1; Gen. 26:8; Gen. 26:14; Gen. 26:15; Gen. 26:18; Exod. 13:17; Exod. 23:31; Jos. 13:2; Jos. 13:3; Jdg. 3:3; Jdg. 3:31; Jdg. 10:6; Jdg. 10:7; Jdg. 10:11; Jdg. 13:1; Jdg. 13:5; Jdg. 14:1; Jdg. 14:2; Jdg. 14:3; Jdg. 14:4; Jdg. 15:3; Jdg. 15:5; Jdg. 15:6; Jdg. 15:9; Jdg. 15:11; Jdg. 15:12; Jdg. 15:14; Jdg. 15:20; Jdg. 16:5; Jdg. 16:8; Jdg. 16:9; Jdg. 16:12; Jdg. 16:14; Jdg. 16:18; Jdg. 16:20; Jdg. 16:21; Jdg. 16:23; Jdg. 16:27; Jdg. 16:28; Jdg. 16:30; 1 Sam. 4:1; 1 Sam. 4:2; 1 Sam. 4:3; 1 Sam. 4:6; 1 Sam. 4:7; 1 Sam. 4:9; 1 Sam. 4:10; 1 Sam. 4:17; 1 Sam. 5:1; 1 Sam. 5:2; 1 Sam. 5:8; 1 Sam. 5:11; 1 Sam. 6:1; 1 Sam. 6:2; 1 Sam. 6:4; 1 Sam. 6:12; 1 Sam. 6:16; 1 Sam. 6:17; 1 Sam. 6:18; 1 Sam. 6:21; 1 Sam. 7:3; 1 Sam. 7:7; 1 Sam. 7:8; 1 Sam. 7:10; 1 Sam. 7:11; 1 Sam. 7:13; 1 Sam. 7:14; 1 Sam. 9:16; 1 Sam. 10:5; 1 Sam. 12:9; 1 Sam. 13:3; 1 Sam. 13:4; 1 Sam. 13:5; 1 Sam. 13:11; 1 Sam. 13:12; 1 Sam. 13:16; 1 Sam. 13:17; 1 Sam. 13:19; 1 Sam. 13:20; 1 Sam. 13:23; 1 Sam. 14:1; 1 Sam. 14:4; 1 Sam. 14:11; 1 Sam. 14:19; 1 Sam. 14:21; 1 Sam. 14:22; 1 Sam. 14:30; 1 Sam. 14:31; 1 Sam. 14:36; 1 Sam. 14:37; 1 Sam. 14:46; 1 Sam. 14:47; 1 Sam. 14:52; 1 Sam. 17:1; 1 Sam. 17:2; 1 Sam. 17:3; 1 Sam. 17:4; 1 Sam. 17:8; 1 Sam. 17:10; 1 Sam. 17:11; 1 Sam. 17:16; 1 Sam. 17:19; 1 Sam. 17:21; 1 Sam. 17:23; 1 Sam. 17:26; 1 Sam. 17:32; 1 Sam. 17:33; 1 Sam. 17:36; 1 Sam. 17:37; 1 Sam. 17:40; 1 Sam. 17:41; 1 Sam. 17:42; 1 Sam. 17:43; 1 Sam. 17:44; 1 Sam. 17:45; 1 Sam. 17:46; 1 Sam. 17:48; 1 Sam. 17:49; 1 Sam. 17:50; 1 Sam. 17:51; 1 Sam. 17:52; 1 Sam. 17:53; 1 Sam. 17:54; 1 Sam. 17:55; 1 Sam. 17:57; 1 Sam. 18:6; 1 Sam. 18:17; 1 Sam. 18:21; 1 Sam. 18:25; 1 Sam. 18:27; 1 Sam. 18:30; 1 Sam. 19:5; 1 Sam. 19:8; 1 Sam. 21:9; 1 Sam. 22:10; 1 Sam. 23:1; 1 Sam. 23:2; 1 Sam. 23:3; 1 Sam. 23:4; 1 Sam. 23:5; 1 Sam. 23:27; 1 Sam. 23:28; 1 Sam. 24:1; 1 Sam. 27:1; 1 Sam. 27:7; 1 Sam. 27:11; 1 Sam. 28:1; 1 Sam. 28:4; 1 Sam. 28:5; 1 Sam. 28:15; 1 Sam. 28:19; 1 Sam. 29:1; 1 Sam. 29:2; 1 Sam. 29:3; 1 Sam. 29:4; 1 Sam. 29:7; 1 Sam. 29:9; 1 Sam. 29:11; 1 Sam. 30:16; 1 Sam. 31:1; 1 Sam. 31:2; 1 Sam. 31:7; 1 Sam. 31:8; 1 Sam. 31:9; 1 Sam. 31:11; 2 Sam. 1:20; 2 Sam. 3:14; 2 Sam. 3:18; 2 Sam. 5:17; 2 Sam. 5:18; 2 Sam. 5:19; 2 Sam. 5:22; 2 Sam. 5:24; 2 Sam. 5:25; 2 Sam. 8:1; 2 Sam. 8:12; 2 Sam. 19:9; 2 Sam. 21:12; 2 Sam. 21:15; 2 Sam. 21:17; 2 Sam. 21:18; 2 Sam. 21:19; 2 Sam. 23:9; 2 Sam. 23:10; 2 Sam. 23:11; 2 Sam. 23:12; 2 Sam. 23:13; 2 Sam. 23:14; 2 Sam. 23:16; 1 Ki. 4:21; 1 Ki. 15:27; 1 Ki. 16:15; 2 Ki. 8:2; 2 Ki. 8:3; 2 Ki. 18:8; 1 Chr. 1:12; 1 Chr. 10:1; 1 Chr. 10:2; 1 Chr. 10:7; 1 Chr. 10:8; 1 Chr. 10:9; 1 Chr. 10:11; 1 Chr. 11:13; 1 Chr. 11:14; 1 Chr. 11:15; 1 Chr. 11:16; 1 Chr. 11:18; 1 Chr. 12:19; 1 Chr. 14:8; 1 Chr. 14:9; 1 Chr. 14:10; 1 Chr. 14:13; 1 Chr. 14:15; 1 Chr. 14:16; 1 Chr. 18:1; 1 Chr. 18:11; 1 Chr. 20:4; 1 Chr. 20:5; 2 Chr. 9:26; 2 Chr. 17:11; 2 Chr. 21:16; 2 Chr. 26:6; 2 Chr. 26:7; 2 Chr. 28:18; Isa. 2:6; Isa. 9:12; Isa. 11:14; Jer. 25:20; Jer. 47:1; Jer. 47:4; Ezek. 16:27; Ezek. 16:57; Ezek. 25:15; Ezek. 25:16; Amos 1:8; Amos 6:2; Amos 9:7; Obad. 1:19; Zeph. 2:5; Zech. 9:6 QUESTION - . Who were the Philistines? ANSWER - The Philistines were an aggressive, warmongering people who occupied territory southwest of Israel between the Mediterranean Sea and the Jordan River. The name “Philistine” comes from the Hebrew word Philistia, and the Greek rendering of the name, palaistinei, gives us the modern name “Palestine.” The Philistines are first recorded in Scripture in the Table of Nations, a list of the patriarchal founders of seventy nations descended from Noah (Genesis 10:14). It is thought that the Philistines originated in Caphtor, the Hebrew name for the island of Crete and the whole Aegean region (Amos 9:7; Jeremiah 47:4). For unknown reasons, they migrated from that region to the Mediterranean coast near Gaza. Because of their maritime history, the Philistines are often associated with the “Sea Peoples.” The Bible records that the Philistines had contact with both Abraham and Isaac as early as 2000 B.C. (Genesis 21:32, 34; 26:1, 8). After Isaac’s involvement with the Philistines (Genesis 26:18), they are next mentioned in passing in the book of Exodus shortly after the Israelites crossed the Red Sea: “When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter. For God said, ‘If they face war, they might change their minds and return to Egypt’” (Exodus 13:17). The “road through the Philistine country” refers to a route later known as the Via Maris or “the Way of the Sea,” one of three major trade routes in ancient Israel. This coastal road connected the Nile Delta with Canaan and Syria and beyond, into the Mesopotamian region of southwest Asia. The Old Testament indicates that around the 13th century B.C., during the days of Samuel and Samson, the Philistines moved inland from the coast of Canaan. There, they built their civilization primarily in five cities: Gaza, Ashkelon, Ashdod, Gath, and Ekron (Joshua 13:3). These cities were each governed by a “king” or “lord” (from the Hebrew word seren, also rendered as “tyrant”). These kings apparently formed a coalition of equals. Each king retained autonomous control of his city, such as when Achish, king of Gath, dealt with David (1 Samuel 27:5-7), but they worked in concert in times of national emergency (Judges 16:5). From the very beginning, the Philistines were either allies or deadly enemies of God’s people. They played a pivotal role in the lives of Samson (Judges 13:1; 14:1), Samuel (1 Samuel 4:1), Saul (1 Samuel 13:4), and David (1 Samuel 17:23). The Philistines were known for their innovative use of iron, which was superior to the bronze used by the Israelites for weapons and implements. Even as late as the time of Saul (1050 - 1010 B.C), the Israelites were forced to rely on the Philistines to sharpen or repair their iron tools (1 Samuel 13:19-21). With their more advanced armaments and aggressive military policy, the Philistines continually thwarted Israel’s development as a nation. For nearly 200 years, the Philistines harassed and oppressed the Israelites, often invading Israel’s territory. The children of Israel simply could not deal with the Philistines’ overwhelming military might. This only came to an end when Samuel and then David, through the guidance of God, were able to defeat the Philistines (1 Samuel 7:12-14; 2 Samuel 5:22-25). The Old Testament indicates that the Philistines worshiped three gods: Ashtoreth, Dagon, and Baal-Zebub—each of which had shrines in various cities (Judges 16:23; 1 Samuel 31:10; 2 Kings 1:2). Archaeological findings show that Philistine soldiers carried images of their gods into battle (2 Samuel 5:21). Apparently, they were also a superstitious people who respected the power of Israel’s ark of the covenant (1 Samuel 5:1-12). The Philistines were infamous for their production and consumption of alcoholic beverages, especially beer. Ancient Philistine ruins contain numerous breweries and wineries, as well as countless beer mugs and other drinking vessels. Samson’s wedding feast, recorded in the book of Judges, illustrates the Philistine practice of holding week-long drinking parties; the Hebrew word misteh, translated “feast” in Judges 14:10, means “drinking feast.” The Israelites frequently referred to the Philistines as “uncircumcised” (Judges 15:18; 1 Samuel 14:6; 2 Samuel 1:20), meaning, at that time, those who had no relationship with God. They were not God’s chosen people and were to be strictly avoided as a contaminating evil. Today, the word philistine is used as an epithet to refer to an unrefined, dull person. In truth, the Philistines of history were not unsophisticated or uncultured. They were an advanced seafaring people who, for several generations, were years ahead of Israel. With the exception of Jeremiah chapter 47, there are very few prophetic references to the Philistines. In the end, the Philistines were assimilated into Canaanite culture. They eventually disappeared from the biblical record and from history altogether, leaving behind the name “Palestine” as a testimony of their existence.GotQuestions.org Related Resources: Borrow - K A Kitchens 25 page discussion (with over 100 sources in bibliography) on "The Philistines" in Peoples of the Old Testament edited by J W Wiseman Borrow 344 page book - The Philistines and their material culture by Dothan, Trude QUESTION - Why were the Philistines and the Israelites always at war? ANSWER - It seems that, no matter where you turn in the Old Testament, Israel is fighting the Philistines. While that’s a slight exaggeration—there were fights with other nations, too—it is true that Israel and the Philistines had their share of run-ins. The Philistines were an ancient people, listed in the records of those who descended from Noah’s son Ham after the time of the flood (Genesis 10:14). Abraham and Isaac interacted with the Philistines in Canaan (Genesis 21:33–34). But it was during the time of the Exodus that the Lord promised that the land of Israel would include the territory of the Philistines (Exodus 23:31); this promise meant that some kind of conflict would have to take place for Israel to displace the Philistines. When Joshua was old, he mentioned the land of the Philistines as one of the areas that still remained to be defeated by Israel (Joshua 13:1–3). Because the Philistines were not completely removed, Israel faced them as perennial enemies. During the time of the judges in Israel, the Philistines were often a thorn in Israel’s side. Jephthah, Shamgar, and Samson all fought against Philistia. The battles between Israel and the Philistines continued in the days of Eli and later erupted in the conflict between David and Goliath, a battle fought within a larger Israel-Philistine conflict (1 Samuel 17). David defeated Goliath, initiating a great victory for Israel, yet the history of Israel and the Philistines was not done. During Solomon’s reign in Israel, the Philistines were subdued, yet the later prophets note that the Philistines continued to war against Israel. The Philistines were devastated by the same Assyrian Kingdom that overtook Israel (2 Kings 18:33–35). Philistia was not completely destroyed until the time of the Babylonian and Persian Empires. From the first Hebrew, Abraham, until the deportation of Judah to Babylon, the Philistines were a constant enemy of Israel. The conflict was over more than land; it involved divergent worldviews. Unlike the Israelites, the Philistines served human-made deities and were known as a violent, warlike people. Seven major battles between Israel and the Philistines are recorded in the Old Testament. They include the Battle of Shephelah (2 Chronicles 28), the Battle of Aphek (1 Samuel 4), the Battle of Eben-Ezez (1 Samuel 7:13–14), the battles at Michmash (1 Samuel 14), the battle involving David and Goliath (1 Samuel 17), the battle at Mount Gilboa (1 Samuel 31), and Hezekiah’s defeat of the Philistines (2 Kings 18:5–8). The Philistines’ eventual defeat was not due to Israel’s strength or military prowess. As Psalm 44:3 says, “It was not by their sword that they won the land, nor did their arm bring them victory; it was your right hand, your arm, and the light of your face, for you loved them.” GotQuestions.org QUESTION - From whom are the modern Palestinians descended? - Prior to the mid-20th century, the term Palestinian was used as regional term, much like referring to residents of parts of the United States as “Southerners.” This usage dates back to several centuries before Christ. The word Palestinian has its roots in a Hebrew word meaning “Philistine.” CLICK FOR THE FULL ANSWER from GotQuestions.org QUESTION - What does the term "Ebenezer" mean in the Bible? (See possible location) ANSWER - Most of us are familiar with the name “Ebenezer” because of the character Ebenezer Scrooge in Charles Dickens' novella A Christmas Carol. Because of that story, the name “Ebenezer” has taken on the connotation of miserliness and a lack of charity—although, to be fair, Ebenezer Scrooge did become a changed man at the end of the story. The name “Ebenezer” actually comes from the Bible. In 1 Samuel 7, during the end of the time of the judges, Israel experiences revival under the leadership of Samuel. The nation repents of their sin, destroys their idols, and begins to seek the Lord (1 Samuel 7:2–4). Samuel gathered the people at Mizpah where they confessed their sin, and Samuel offered a sacrifice on their behalf (verses 5–9). It was during this time of repentance and renewal that the enemy attacked: “While Samuel was sacrificing the burnt offering, the Philistines drew near to engage Israel in battle” (1 Samuel 7:10). The Israelites went out to do battle against the invaders, and God sent them supernatural help: “That day the LORD thundered with loud thunder against the Philistines and threw them into such a panic that they were routed before the Israelites” (verse 10). Israel’s victory over the Philistines was decisive. Several cities the Philistines had captured were restored to Israel, and it was a long time before the Philistines tried to invade Israel again (1 Samuel 7:13–14). To commemorate the divine victory, “Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, ‘Thus far the LORD has helped us’” (verse 12). Ebenezer means “stone of help.” From then on, every time an Israelite saw the stone erected by Samuel, he would have a tangible reminder of the Lord’s power and protection. The “stone of help” marked the spot where the enemy had been routed and God’s promise to bless His repentant people had been honored. The Lord had helped them, all the way to Ebenezer. GotQuestions.org 1 Samuel 4:2 The Philistines drew up in battle array to meet Israel. When the battle spread, Israel was defeated before the Philistines who killed about four thousand men on the battlefield. put: 1Sa 17:8,21 they joined battle: Heb. the battle was spread Israel: Jos 7:5-8,12 Ps 44:9,10 and they: Ps 79:7,8 106:40,41 La 3:40 Depiction of the Battle of Eben-Ezer from the Dura-Europos synagogue IGNOBLE DEFEAT OF ISRAEL BY IDOL WORSHIPPING PEOPLES! The Philistines (pelishti) drew up in battle array to meet Israel. When the battle spread, Israel was defeated before the Philistines who killed about four thousand men on the battlefield - NET = "in the battle line in the field." To the shock of Israel, their forces were soundly defeated by the powerful pagans. This defeat (as all defeats in our lives should do) would cause Israel to question "Why?" (next verse). Sadly, this defeat would not drive them to their knees (as all defeats should do to us!), to the place of humility and contrition and ultimately to bowing low before Jehovah Himself! Wycliffe Bible Commentary on "in the battle line in the field." - The battle took place in open country, probably in the Plain of Sharon, where the Philistines had the advantage with their chariots (1Sa 13:5; 2 Sa1:6). The Israelites held their ground but suffered serious loss of men. (Borrow Wycliffe Bible Commentary) As
1 Samuel 4
Wiersbe quips "God put the Ark into pagan hands, but Eli’s two sons had lived like pagans while ministering before the Ark, so what was the difference? God would use the Ark to teach both the Jews and the Philistines some important lessons." (See Bible Exposition Commentary - Old Testament)
1 Samuel 4
Wiersbe - Before the destruction of Jerusalem, the Prophet Ezekiel saw the glory leave the temple and the city (Ezek. 8:4; 9:3; 10:4, 18; 11:22–23). Ezekiel also saw the future millennial temple and the return of the glory of God (Ezek. 43:1–5). The glory of God didn’t return to this earth until the birth of Jesus Christ, the Savior of the world (Luke 2:8–11; John 1:14). Today, God’s glory dwells in His people individually (1 Cor. 6:19–20) and in His church collectively (Eph. 2:19–22). (See Bible Exposition Commentary - Old Testament) Because the Ark (aron) of God was taken - Ichabod means where is the glory, or, There is no glory. Young on glory - Glory has a variety of meanings in Hebrew. It may mean “weight,” used metaphorically to denote worth or prestige. Such “glory” may be evidenced in riches (Ps 49:16, 17), in a crown (Job 19:9), in gorgeous vestments (Ex 28:2). The glory of a forest is its trees; of a nation, its people. “Glory” is also used as a surrogate for God. Here it means, “Where is God?” The Hebrews often failed to distinguish between the presence of God and the religious symbols for his presence. God was where the holy objects were. When the ark was taken, God was regarded as absent from Israel. In subsequent years, Israel’s prophets insisted that God was with his people as truly in the hour of chastisement as at the time of blessing. (Borrow Wycliffe Bible Commentary) And because of her father-in-law and her husband - See seems to have associated some degree of glory with them. William Blaikie - Poor, good woman! with such a husband she had no doubt had a troubled life. The spring of her spirit had probably been broken long ago; and what little of elasticity yet remained was all too little to bear up under such an overwhelming load. But it may have been her comfort to live so near to the house of God as she did, and to be thus reminded of Him who had commanded the sons of Aaron to bless the people saying, “The Lord bless thee and keep thee; the Lord make His face shine upon thee and be gracious to thee; the Lord lift up His countenance upon thee and give thee peace.” But now the ark of God is taken, its services are at art end, and the blessing is gone. The tribes may come up to the feasts as before, but not with the bright eye or the merry shouts of former days; the bullock may smoke on the altar, but where is the sanctuary in which Jehovah dwelt, and where the mercy-seat for the priest to sprinkle the blood, and where the door by which he can come out to bless the people? Oh, my hapless child, what shall I call thee, who hast been ushered on this day of midnight gloom into a God-forsaken and dishonoured place? I will call thee Ichabod, for the glory is departed. The glory is departed from Israel, for the ark of God is taken.” (1 Samuel 4) Glory (03519) kabod from root kabad = to be heavy or weighty) conveys the central meaning of weight in most OT occurrences and most of the applications carry this figurative sense (cp "heavy with sin"). This sense gives rise to the idea of a "weighty" person in society or one who is honorable, impressive, worthy of respect. The basic meaning of kābôd is “glory” or “honor.” Such honor or glory can be associated with dignity, wealth, or high position. It involves respect or reverence from others; sometimes it refers to an object as being worthy of respect. Kabod in 1Sa-2Chr - 1 Sam. 2:8; 1 Sam. 4:21; 1 Sam. 4:22; 1 Sam. 6:5; 1 Ki. 3:13; 1 Ki. 8:11; 1 Chr. 16:24; 1 Chr. 16:28; 1 Chr. 16:29; 1 Chr. 17:18; 1 Chr. 29:12; 1 Chr. 29:28; 2 Chr. 1:11; 2 Chr. 1:12; 2 Chr. 5:14; 2 Chr. 7:1; 2 Chr. 7:2; 2 Chr. 7:3; 2 Chr. 17:5; 2 Chr. 18:1; 2 Chr. 26:18; 2 Chr. 32:27; 2 Chr. 32:33 Departed (exile) (01540) galah means to uncover but in its intransitive meaning it means "to remove," or "to go into exile" QUESTION - What does the term “Ichabod” mean in the Bible? ANSWER - The term Ichabod is found in two places in the Bible,1 Samuel 4:21 and 14:3. Ichabod was the son of Phinehas and the grandson of Eli, the priest of the Lord in Shiloh. The sad story of Eli and his two wayward sons, Phinehas and Hophni, is found in 1 Samuel, chapters 2 and 4. Hophni and Phinehas died in battle with the Philistines who captured the Ark of the Covenant and took it away from Israel. Upon hearing this terrible news, Eli fell backward off his chair and broke his neck and died. Phinehas’ pregnant wife went into labor and bore a son. “And she named the child Ichabod, saying, ‘The glory has departed from Israel!’ because the ark of God had been captured and because of her father-in-law and her husband. And she said, ‘The glory has departed from Israel, for the ark of God has been captured’” (1 Samuel 4:21–22). The word Ichabod means literally “inglorious” or “there is no glory,” and in her pain and despair, the woman (who is unnamed in Scripture) lamented over the loss of the glory of God from Israel. The glory of God is used to describe God’s favor and blessings toward His people. In the Old Testament, God’s glory is seen as a pillar of fire and cloud that followed the Israelites during the exodus from Egypt, guiding and guarding them (Exodus 13:21). Once the Ark of the Covenant was built and placed in the tabernacle in the wilderness, and later in the temple in Jerusalem, God’s glory resided there as a symbol of His presence among His people. When the Ark was captured by the Philistines, the glory departed from the Israelites—Ichabod became a reality. Jesus later refers to the concept of the glory of God leaving Israel. In His last message to the populace of Israel, His final word to the religious leaders was “O Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing. Look, your house is left to you desolate” (Matthew 23:37–38). That was His final statement of judgment on Israel for the rejection of their Messiah. He has indicted their leaders and, by indicting the leaders, indicted all the people who followed the leaders. And now He says their house is left desolate—Ichabod, the glory is departing. Notice that He says your house is desolate. Not My house, not My Father’s house, as He used to call it. Now it’s your house because God has left—Ichabod! God is no longer there, it’s not the Father’s house; it’s not My house; it’s your house. The Greek word translated “desolate,” means “abandoned to ruin.” This place is in abandonment. God has left. It’s cursed, devoted to ruination. And they won’t see Jesus again till He comes in full Messianic glory (Matthew 23:39). It is a terrible thing to experience the loss of the glory of God. And while Israel’s ruin was temporary “until the fullness of the Gentiles” would be brought into the kingdom of God on earth (Romans 11:25), one wonders how many churches today have lost the glory of the Lord, whether willingly or unknowingly. The same things that caused Ichabod in Israel—sin, disobedience, idolatry—are present in many of today’s churches. Christians must never take the glory of God in our midst for granted, lest we wake up one day and find that Ichabod has become a reality among us.GotQuestions.org 1 Samuel 4:22 She said, "The glory has departed from Israel, for the ark of God was taken." The glory: Ps 137:5,6 Joh 2:17 THE GLORY HAS DEPARTED She said, "The glory has departed from Israel, for the Ark (aron) of God was taken." This possibly refers specifically to the "shekinah glory cloud" (Exodus 13:21), which had evidently been permanently residing in the temple at Shiloh until this time. It is also significant that Shiloh itself is never mentioned as the center of Israel's worship after this. Archaeological and Biblical evidence indicates that the city was eventually destroyed (Jeremiah 7:14; 26:6,9). Yes, the Ark had departed but God was about to show His glory to the pagans in chapters 5-6! HCSB - The wife of Phinehas incorrectly associated God’s glorious presence with the presence of the ark of God. However, she was right in the sense that she believed life apart from God’s presence was not worth living. (Borrow HCSB Study Bible) Ellison comments that "The glory of God had indeed departed, but not because the ark of God had been captured; the ark had been captured because the glory had already departed.” Matthew