1 Samuel 4 is the fourthchapter of the First Book of Samuel in theOld Testament of theChristianBible or the first part of theBooks of Samuel in theHebrew Bible.[1] According to Jewish tradition the book was attributed to the prophetSamuel, with additions by the prophetsGad andNathan,[2] but modern scholars view it as a composition of a number of independent texts of various ages from c. 630–540 BCE.[3][4] This chapter describes how the Ark of Covenant was taken by the Philistines, a part of the "Ark Narrative" (1 Samuel 4:1–7:1) within a section concerning the life of Samuel (1 Samuel 1:1–7:17).[5]
In the beginning of this chapter, Samuel was no longer a boy, as he had grown into a powerful prophet whose words were fulfilled and with Shiloh stripped of its pre-eminence, Samuel was no longer associated with that town.[13]
Verses 4:1b to 7:1 forms the so-called "the Ark Narrative", because of their distinctive vocabulary, focusing mainly on theArk of the Covenant, while Samuel disappeared from the scene, and Shiloh's influence diminished.[13] The historical setting suggests the tenth century BCE as the composition date of this narrative, with the main argument that 'an account of the previous misfortunes of the ark would be unnecessaryand irrelevant once David was on his way to be king in Jerusalem'.[4]
The position of the two camps at Ebenezer and Aphek in the southern end of the plain of Sharon indicates the intention of the Philistines to gain land further north from their current territories, whereas the Israelites had the intention to move westwards.[13] Israel was defeated twice: the first occasion was attributed to God's decision 'to put us to rout today' (verse 3), and on the second occasion happened despite the presence of theArk of the Covenant in battle (verse 7).[13] The importance of the ark in Israel's battles is known from several passages such as Numbers 10:35–36 and 2 Samuel 11:11, being a visible sign of God's presence.[13] The loss of Israel and the capture of the ark by the Philistines was attributed in verse 11 (recalling 1 Samuel 2:34) to 'the degenerate priesthood ofShiloh'.[13] The Philistines regarded the Israelites as worshippers of several gods (verses 7–8) and they were aware of the Exodus tradition.[14]
And Israel went out to battle against the Philistines and they made camp beside Ebenezer, and the Philistines encamped in Aphek.[15]
Before the words "and Israel",LXX (Septuagint) andVulgate have the statements: "And it came to pass in those days that the Philistines gathered themselves together to fight" (LXX adds further "against Israel"); this addition is not found in the Masoretic Text andTargum.[16]
"Ebenezer": literally, "the stone, the help", where 'the second noun is in apposition to the first one'; apparently forming the name by which the stone was known; cf. the expression used in1 Samuel 5:1 and7:12, where, unlike 4:1, the first word lacks the definite article.[17]
"Philistines": a group of people coming from the northeastern Mediterranean area (which includes the island ofCrete; cf.Amos 9:7) and entering "Palestine" (which is derived from "Philistine") around 1200 BCE.[18]
"Eli's two sons, Hophni and Phinehas, are both dead". Bible Illustrations by Jim Padgett, Sweet Publishing, 1984
News of Israel's defeat was brought to Eli (verses 12–17), who was 'more concerned about the ark than anything else' (verse 13). The loss of the ark caused a triad of calamities for Eli and his family as Eli fell to his death (verses 17–18), Phinehas's wife give premature birth and this led to her untimely death (verse 19). The naming of her son,Ichabod ('where is glory?' or 'alas (for) glory'), and her death-cry 'both allude to the loss of the ark'.[19]
Then it happened, when he made mention of the ark of God, that Eli fell off the seat backward by the side of the gate; and his neck was broken and he died, for the man was old and heavy. And he had judged Israel forty years.[20]
"The side of the gate": A comparison with2 Samuel 18:4 explains exactly the position of Eli's seat (or "throne"), which was without a back, but with the side against the jamb of the gate, leaving the passage clear but ensuring that every one passing through the gate must pass in front of him.[21]
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This article incorporates text from a publication now in thepublic domain: Herbermann, Charles, ed. (1913). "Codex Sinaiticus".Catholic Encyclopedia. New York: Robert Appleton Company.
