TRV
Translation
King James Version
¶ And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek.
Complete Jewish Bible
So the word of Sh'mu'el came to all Isra'el. Isra'el went out to fight against the P'lishtim, setting up camp at Even-'Ezer, while the P'lishtim camped at Afek.
Berean Standard Bible
Thus the word of Samuel came to all Israel. Now the Israelites went out to meet the Philistines in battle and camped at Ebenezer, while the Philistines camped at Aphek.
American Standard Version
And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and encamped beside Eben-ezer: and the Philistines encamped in Aphek.
World English Bible Messianic
The word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and encamped beside Ebenezer: and the Philistines encamped in Aphek.
Geneva Bible (1599)
And Samuel spake vnto all Israel: and Israel went out against the Philistims to battel and pitched beside Eben-ezer: and the Philistims pitched in Aphek.
Young's Literal Translation
And the word of Samuel is to all Israel, and Israel goeth out to meet the Philistines for battle, and they encamp by Eben-Ezer, and the Philistines have encamped in Aphek,
See on the biblical-era map
In the KJVVerse 7,299 of 31,102
Study This Verse
Commentary on 1 Samuel 4 verses 1–9
1 ¶ And the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Ebenezer: and the Philistines pitched in Aphek.
2 And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men.
3 And when the people were come into the camp, the elders of Israel said, Wherefore hath the LORD smitten us to day before the Philistines? Let us fetch the ark of the covenant of the LORD out of Shiloh unto us, that, when it cometh among us, it may save us out of the hand of our enemies.
4 So the people sent to Shiloh, that they might bring from thence the ark of the covenant of the LORD of hosts, which dwelleth between the cherubims: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
5 And when the ark of the covenant of the LORD came into the camp, all Israel shouted with a great shout, so that the earth rang again.
6 And when the Philistines heard the noise of the shout, they said, What meaneth the noise of this great shout in the camp of the Hebrews? And they understood that the ark of the LORD was come into the camp.
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.
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.
9 Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight.
The first words of this paragraph, which relate to Samuel, that his word came to all Israel, seem not to have any reference to the following story, as if it was by any direction of his that the Israelites went out against the Philistines. Had they consulted him, though but newly initiated as a prophet, his counsel might have stood them in more stead than the presence of the ark did; but perhaps the princes of Israel despised his youth, and would not have recourse to him as an oracle, and he did not as yet interpose in public affairs; nor do we find any mention of his name henceforward till some years after (Sa1 7:3), only his word came to all Israel, that is, people from all parts that were piously disposed had recourse to him as a prophet and consulted him. Perhaps it is meant of his prophecy against the house of Eli. This was generally known and talked of, and all that were serious and observing compared the events here related, when they came to pass, with the prophecy, and saw it accomplished in them. Here is,
I. A war entered into with the Philistines, Sa1 4:1. It was an attempt to throw off the yoke of their oppression, and would have succeeded better if they had first repented and reformed, and so begun their work at the right end. It is computed that this was about the middle of the forty years' dominion that the Philistines had over Israel (Jdg 13:1) and soon after the death of Samson; so bishop Patrick, who thinks the slaughter he made at his death might encourage this attempt; but Dr. Lightfoot reckons it forty years after Samson's death, for so long Eli judged, Sa1 4:18.
II. The defeat of Israel in that war, Sa1 4:2. Israel, who were the aggressors, were smitten, and had 4000 men killed upon the spot. God had promised that one of them should chase a thousand; but now, on the contrary, Israel is smitten before the Philistines. Sin, the accursed thing, was in the camp, and gave their enemies all the advantage against them they could wish for.
III. The measures they concerted for another engagement. A council of war was called, and, instead of resolving to fast and pray and amend their lives, so ill taught were they (and no wonder when they had such teachers) that, 1. They quarrelled with God for appearing against them (Sa1 4:3): Wherefore has the Lord smitten us? If they meant this as an enquiry into the cause of God's displeasure, they needed not go far to find that out. It was plain enough; Israel had sinned, though they were not willing to see it and own it. But it rather seems that they expostulate boldly with God about it, are displeased at what God has done, and dispute the matter with him. They own the hand of God in their trouble (so far was right): "It is the Lord that has smitten us;" but, instead of submitting to it, they quarrel with it, and speak as those that are angry at him and his providence, and not aware of any just provocation they have given him: "Wherefore shall we, that are Israelites, be smitten before the Philistines? How absurd and unjust is it!" Note, The foolishness of man perverts his way, and then his heart frets against the Lord (Pro 19:3) and finds fault with him. 2. They imagined that they could oblige him to appear for them the next time by bringing the ark into their camp. The elders of Israel were so ignorant and foolish as to make the proposal (Sa1 4:3), and the people soon put it in execution, Sa1 4:4. They sent to Shiloh for the ark, and Eli had not courage enough to detain it, but sent his ungodly sons, Hophni and Phinehas, along with it, at least permitted them to go, though he knew that wherever they went the curse of God went along with them. Now see here, (1.) The profound veneration the people had for the ark. "O send for that, and it will do wonders for us." The ark was, by institution, a visible token of God's presence. God had said that he would dwell between the cherubim, which were over the ark and were carried along with it; now they thought that, by paying a great respect to this sacred chest, they should prove themselves to be Israelites indeed, and effectually engage God Almighty to appear in their favour. Note, It is common for those that have estranged themselves from the vitals of religion to discover a great fondness for the rituals and external observances of it, for those that even deny the power of godliness not only to have, but to have in admiration, the form of it. The temple of the Lord is cried up, and the ark of the Lord stickled for with a great deal of seeming zeal by multitudes that have no regard at all for the Lord of the temple and the God of the ark, as if a fiery concern for the name of Christianity would atone for a profane contempt of the thing. And yet indeed they did but make an idol of the ark, and looked upon it to be as much an image of the God of Israel as those idols which the heathen worshipped were of their gods. To worship the true God, and not to worship him as God, is in effect not to worship him at all. (2.) Their egregious folly in thinking that the ark, if they had it in their camp, would certainly save them out of the hand of their enemies, and bring victory back to their side. For, [1.] When the ark set forward Moses prayed, Rise up, Lord, and let thy enemies be scattered, well knowing that it was not the ark moving with them, but God appearing for them, that must give them success; and here were no proper means used to engage God to favour them with his presence; what good then would the ark do them, the shell without the kernel? [2.] They were so far from having God's leave to remove his ark that he had plainly enough intimated to them in his law that when they were settled in Canaan his ark should be settled in the place that he should choose (Deu 12:5, Deu 12:11), and that they must come to it, not it to them. How then could they expect any advantage by it when they had not a just and legal possession of it, nor any warrant to remove it from its place? Instead of honouring God by what they did, they really affronted him. Nay, [3.] If there had been nothing else to invalidate their expectations from the ark, how could they expect it should bring a blessing when Hophni and Phinehas were the men that carried it? It would have given too much countenance to their villany if the ark had done any kindness to Israel while it was in the hands of those graceless priests.
IV. The great joy there was in the camp of Israel when the ark was brought into it (Sa1 4:5): They shouted, so that the earth rang again. Now they thought themselves sure of victory, and therefore gave a triumphant shout before the battle, as if the day was without fail their own, intending, by this mighty shout, to animate themselves and their own forces, and to intimidate their adversaries. Note, Carnal people triumph much in the external privileges and performances of religion, and build much upon them, as if these would infallibly save them, and as if the ark, God's throne, in the camp, would bring them to heaven, though the world and the flesh should be upon the throne in the heart.
V. The consternation into which the bringing of the ark into the camp of Israel put the Philistines. The two armies lay so near encamped that the Philistines heard the shout the Israelites gave on this great occasion. They soon understood what it was they triumphed in (Sa1 4:6), and were afraid of the consequences. For, 1. It had never been done before in their days: God has come into their camp, and therefore woe unto us (Sa1 4:7), and again, woe unto us, Sa1 4:8. The name of the God of Israel was formidable even to those that worshipped other gods, and some apprehensions even the infidels had of the danger of contending with them. Natural conscience suggests this, that those are in a woeful condition who have God against them. Yet see what gross notions they had of the divine presence, as if the God of Israel were not as much in the camp before the ark came thither, which may very well be excused in them, since the notions the Israelites themselves had of that presence were no better. "O," say they, "this is a new design upon us, more frightful than all their stratagems, for there has not been such a thing heretofore; this was the most effectual course they could take to dispirit our men and weaken their hands." 2. When it had been done in the days of old, it had wrought wonders: These are the gods that smote the Egyptians with all the plagues in the wilderness, Sa1 4:8. Here they were as much out in their history as in their divinity: the plagues of Egypt were inflicted before the ark was made and before Israel came into the wilderness; but some confused traditions they had of wonders wrought by or for Israel when this ark was carried before them, which they attributed, not to Jehovah, but to the ark. Now, say they, Who shall deliver us out of the hand of these mighty gods? taking the ark for God, as well they might when the Israelites themselves idolized it. Yet, it should seem, they scarcely believed themselves when they spoke thus formidably of these mighty gods, but only bantered; for instead of retreating, or proposing conditions of peace, which they would have done had they been really convinced of the power of Israel's God, they stirred up one another to fight so much the more stoutly; this surprising difficulty did but sharpen their resolution (Sa1 4:9): Be strong, and quit yourselves like men. The commanders inspired bold and generous thoughts into the minds of their soldiers when they bade them remember how they had lorded it over Israel, and what an intolerable grief and shame it would be if they flinched now, and suffered Israel to lord it over them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
Copy as
BedeAD 735
Commentary on Samuel
For Israel went out to meet the Philistines, etc. The people went out, meaning, after gaining knowledge of the law, to openly perform good works which it had learned; and to the extent it could, to root out the error of Gentile customs, by which the hearts of the wicked, intoxicated, were heading toward eternal death. Whence rightly the Philistines are said to fall by drinking. In this struggle, however, Israel cared not so much to call back foreign nations from the pollution of sins as to guard itself, lest it perish by their example.
BedeAD 735
Commentary on Samuel
And they encamped beside the stone of Help. And placed all its confidence for spiritual warfare in His aid; of whom it was said: When my heart was troubled, You lifted me up on a rock (Psalm. LX). And elsewhere: The Lord is my rock and my strength (II Kings XXI).
BedeAD 735
Commentary on Samuel
Moreover, the Philistines came to Aphek, etc. As Israel was progressing in the true God, a new fury of envying and corrupting immediately seized the worshipers of many false gods; and this is what it means for the Philistines to draw up their battle lines in Aphek, that is, in new fury against Israel, teaching all the neighboring nations instructed by unclean spirits to present examples of perverse religion or action to scandalize the people of God, which they never ceased to do from the time the law was received until the grace of Christ made both one.
Richard ChallonerAD 1781
The Stone of help: In Hebrew Eben-ezer; so called from the help which the Lord was pleased afterwards to give to his people Israel in that place, by the prayers of Samuel, chap. 7. 12.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 1 Samuel 4:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
1 Samuel 4:1 serves as a pivotal narrative juncture, seamlessly transitioning from the established prophetic authority of Samuel to a period of profound national crisis for Israel. This verse meticulously sets the strategic stage for a dramatic military confrontation with the Philistines, detailing the precise positioning of both armies at Ebenezer and Aphek. It subtly yet powerfully foreshadows the devastating consequences of Israel's spiritual complacency and their impending reliance on external religious symbols rather than genuine, obedient faith in the Lord.
CONTEXT
Literary Context: This verse immediately follows the powerful divine affirmation of Samuel's prophetic office in 1 Samuel 3:19-21, where it is explicitly stated that "the Lord was with him and let none of his words fall to the ground." The opening phrase, "And the word of Samuel came to all Israel," therefore underscores his divinely recognized authority just as the nation faces a significant external threat. However, this divine word stands in stark contrast to the internal spiritual decay prevalent in Israel, particularly highlighted by the corrupt and irreverent practices of Eli's sons, Hophni and Phinehas, as detailed in 1 Samuel 2:12-17. The ensuing narrative in 1 Samuel 4 will tragically reveal the consequences of this spiritual malaise, culminating in a devastating military defeat, the capture of the Ark of the Covenant, and the death of Eli and his sons, thereby marking the end of an era and paving the way for new leadership.
Historical & Cultural Context: The Philistines were a formidable and persistent adversary to Israel during the period of the Judges and the early monarchy. Originating from the Aegean Sea region, often identified as "Sea Peoples," they had settled along the southwestern coast of Canaan and possessed superior iron technology, giving them a significant military advantage over Israel, who primarily used bronze. Their constant incursions and attempts to dominate the region posed an existential threat to Israel's sovereignty and way of life. The locations mentioned, Ebenezer and Aphek, were strategic points in the Shephelah (foothills) region, a frequent battleground between the two peoples. Aphek, likely modern Ras el-Ain, was a significant Philistine stronghold, while Ebenezer, whose exact location is debated, was a key staging area for Israelite forces. This conflict was not merely a territorial dispute but also a profound clash of cultures and religions, with the pagan Philistine deities standing in direct opposition to the worship of Yahweh.
Key Themes: The opening phrase, "And the word of Samuel came to all Israel," immediately introduces the theme of Prophetic Authority and Divine Guidance. Despite Samuel's established role as God's mouthpiece, the subsequent events will reveal Israel's tragic failure to truly heed God's word, instead relying on external symbols and human strategy. This leads directly to the theme of Consequences of Spiritual Decay and Disobedience. The impending battle and its disastrous outcome are presented as a direct result of Israel's widespread spiritual corruption, particularly the defilement of the priesthood, which had alienated them from God's favor (Deuteronomy 28:25). Furthermore, the verse sets the stage for the theme of God's Sovereignty Amidst Human Failure, as even in defeat and apparent abandonment, God is working out His larger plan of judgment and eventual restoration. Finally, the mention of the battle's location subtly foreshadows the later misuse and temporary capture of the Ark of the Covenant, highlighting the danger of treating sacred objects as magical talismans rather than symbols of a living, covenantal relationship with God, a theme that dominates 1 Samuel 5.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning. Foreshadowing is subtly present with the mention of "Ebenezer." While it marks the Israelite camp for an impending defeat, the name "stone of help" ironically hints at a future divine intervention and victory at this very spot (as seen in 1 Samuel 7:12), creating a stark contrast with the immediate, devastating defeat that is about to unfold. This serves to highlight God's ultimate faithfulness despite Israel's current failure. Juxtaposition is evident in the immediate shift from "the word of Samuel came to all Israel" (implying divine guidance and presence) to "Israel went out against the Philistines to battle" (human action often driven by flawed motives or spiritual unpreparedness). This highlights the tension between God's ideal for His people and their actual spiritual state, emphasizing the disconnect between divine revelation and human response. Finally, the precise Setting of the two camps at Ebenezer and Aphek grounds the narrative in a specific and historically plausible geography, enhancing the realism and strategic significance of the impending conflict.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 4:1, while seemingly a simple logistical report, is pregnant with theological significance. It underscores the critical relationship between divine revelation and national obedience. Despite the clear establishment of Samuel as God's prophet, whose "word came to all Israel," the nation's spiritual state, marked by the corruption of Eli's sons and a general lack of genuine devotion, meant that God's favor was not guaranteed. The impending battle is thus not merely a military encounter but a divine test and, ultimately, a judgment. It reveals that proximity to God's word or even the presence of a prophet does not negate the consequences of spiritual compromise and a reliance on external forms of religion over heartfelt faith. This battle will expose Israel's profound spiritual vulnerability and God's willingness to allow judgment to fall upon His people when they stray from His covenant and fail to truly walk in His ways.
REFLECTION AND APPLICATION
1 Samuel 4:1 serves as a powerful reminder that the mere presence of God's word or the recognition of His appointed messengers does not automatically guarantee divine blessing or victory. Israel had a true prophet, Samuel, whose word was acknowledged throughout the land, yet they were on the cusp of a devastating defeat. This highlights the crucial distinction between hearing God's word and truly obeying it, between having religious symbols (like the Ark, soon to be misused) and living in genuine, covenantal relationship with God. The battle with the Philistines, therefore, becomes a mirror reflecting Israel's internal spiritual decay and their misplaced trust. For us today, this verse challenges us to move beyond superficial religiosity or intellectual assent to biblical truth. It calls for a deep, transformative obedience that impacts every area of our lives, especially when facing our own "battles" or challenges. True spiritual preparedness is not about external rituals or relying on past blessings, but about a vibrant, active faith that seeks God's will and walks in His ways, understanding that genuine spiritual vitality is rooted in heartfelt devotion and obedience.
Questions for Reflection
FAQ
What is the significance of "the word of Samuel came to all Israel" here?
Answer: This phrase is highly significant because it immediately follows the divine confirmation of Samuel as a true prophet of the Lord in 1 Samuel 3:19-21. It emphasizes that Samuel's authority was established and widely recognized throughout the nation. His messages were understood to be from God, providing Israel with divine guidance and revelation. However, the subsequent events in 1 Samuel 4 demonstrate that while the "word" was present and accessible, Israel's spiritual state and their actions did not align with true obedience, leading to severe and tragic consequences.
Why did Israel go out to battle against the Philistines at this specific time?
Answer: The text doesn't explicitly state the immediate provocation for this particular battle, but it was part of an ongoing, centuries-long struggle for dominance between Israel and the Philistines in the land of Canaan. The Philistines were a powerful, technologically superior, and expansionist people who consistently threatened Israel's borders and sovereignty. Israel "went out against" them, suggesting either an offensive move to reclaim territory or a defensive response to recent Philistine incursions. This specific confrontation, however, is presented as a pivotal moment that exposes Israel's spiritual weakness and sets the stage for divine judgment, rather than a mere geopolitical skirmish.
What is the importance of Ebenezer and Aphek in this narrative?
Answer: Ebenezer and Aphek are crucial geographical markers that define the battleground. Aphek was a significant Philistine stronghold, indicating their strategic advantage and military presence in the region. Ebenezer, where Israel camped, means "stone of help." This name carries profound ironic and prophetic significance. While it marks a place of impending defeat for Israel in this chapter, it is at this very location years later that Samuel will set up a stone and name it Ebenezer to commemorate a great victory God grants Israel over the Philistines (see 1 Samuel 7:12). Thus, the initial mention subtly foreshadows future divine intervention and God's ultimate faithfulness, even amidst Israel's current failure and judgment, serving as a powerful literary device.
CHRIST-CENTERED FULFILLMENT
1 Samuel 4:1, with its depiction of Israel's spiritual decline and impending judgment despite the presence of God's word through Samuel, powerfully foreshadows the need for a greater Prophet and a more perfect covenant. While Samuel's word "came to all Israel," the nation's failure to truly obey exposed their inherent spiritual weakness and inability to secure their own salvation or victory. This points forward to Jesus Christ, who is not merely a messenger of God's word but the living Word of God made flesh, dwelling among us. Unlike Samuel's word, which Israel largely failed to heed, Christ perfectly embodies and fulfills God's will. His victory over the ultimate adversaries—sin, death, and the spiritual forces of evil—is not dependent on human obedience or military might, but on His own perfect sacrifice and resurrection, as He disarmed the rulers and authorities and put them to open shame by triumphing over them in Him. The future "Ebenezer" of 1 Samuel 7:12—the "stone of help" provided by God—finds its ultimate reality in Christ, who is the true cornerstone rejected by human builders but chosen by God as precious and our only sure foundation. Israel's misplaced reliance on the Ark as a magical charm, rather than on God Himself, highlights their desperate need for a true High Priest and King who would mediate God's presence and secure lasting salvation, a role perfectly fulfilled by Jesus, our great high priest who has passed through the heavens, offering a new and living way to God.