TRV
Translation
King James Version
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.
KJV (with Strong's)
So the people H5971 sent H7971 to Shiloh H7887, that they might bring H5375 from thence the ark H727 of the covenant H1285 of the LORD H3068 of hosts H6635, which dwelleth H3427 between the cherubims H3742: and the two H8147 sons H1121 of Eli H5941, Hophni H2652 and Phinehas H6372, were there with the ark H727 of the covenant H1285 of God H430.
Complete Jewish Bible
So the people sent to Shiloh and brought from there the ark for the covenant of ADONAI-Tzva'ot, who is present above the k'ruvim. The two sons of 'Eli, Hofni and Pinchas, were there with the ark for the covenant of God.
Berean Standard Bible
So the people sent men to Shiloh, and they brought back the ark of the covenant of the LORD of Hosts, who sits enthroned between the cherubim. And the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
American Standard Version
So the people sent to Shiloh; and they brought from thence the ark of the covenant of Jehovah of hosts, who sitteth above the cherubim: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
World English Bible Messianic
So the people sent to Shiloh; and they brought from there the ark of the covenant of the LORD of Hosts, who sits above the cherubim: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.
Geneva Bible (1599)
Then the people sent to Shiloh, and brought from thence the Arke of the couenant of the Lord of hostes, who dwelleth betweene the Cherubims: and there were the two sonnes of Eli, Hophni, and Phinehas, with the Arke of the couenant of God.
Young's Literal Translation
And the people sendeth to Shiloh, and they take up thence the ark of the covenant of Jehovah of Hosts, inhabiting the cherubs, and there are two sons of Eli, with the ark of the covenant of God, Hophni and Phinehas.
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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.
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BedeAD 735
Commentary on Samuel
And the two sons of Eli were with the ark of the covenant of the Lord, etc. The sons of Eli, by both name and merit, signify that the people not believing in Christ in the flesh was partly aided by the fault of the priests of that time. Indeed, Ophni means ‘unshod,’ as stated above; Phinehas means ‘dumb mouth.’ The former signifies dissolution of actions, and the latter also signifies the inactivity of teaching, when even the perfect priests should be adorned by the walk of good work and should be free in the voice of preaching.
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.
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SUMMARY
1 Samuel 4:4 recounts a desperate and ill-conceived decision by the Israelite elders, following a military defeat by the Philistines, to retrieve the Ark of the Covenant from Shiloh. This sacred object, understood as the earthly throne of the Lord of hosts who dwells between the cherubim, was mistakenly believed to be a guaranteed source of victory. However, their reliance on the Ark's physical presence, rather than on genuine repentance and obedience, overlooked the profound spiritual corruption of the nation and the egregious sin of Eli's sons, Hophni and Phinehas, who accompanied the Ark, thereby alienating God's favor and setting the stage for a tragic demonstration of divine sovereignty.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
1 Samuel 4:4 is rich with literary devices that underscore its theological message. Irony is profoundly evident, as the Israelites, believing the Ark will guarantee victory, bring it into battle, only for its presence to lead to a more devastating defeat and its capture. This highlights the stark contrast between human presumption and divine reality. Symbolism is central, with the Ark of the Covenant serving as the primary symbol. It represents God's covenant faithfulness and His dwelling among His people, but in this context, it also symbolizes the Israelites' misplaced faith, their reduction of God to a controllable object, and the superficiality of their religious practice. The mention of "the cherubims" further enhances this symbolism, pointing to the divine throne and the unapproachable holiness of God. Finally, the verse employs powerful Foreshadowing. The explicit mention of Hophni and Phinehas, whose wickedness has been previously established, accompanying the Ark ominously foreshadows the impending judgment on Eli's house and the tragic capture of the Ark itself, setting the stage for the dramatic and devastating events that unfold in the subsequent verses and chapters of 1 Samuel.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 4:4 serves as a profound theological statement, asserting that God is not a manipulable force or a cosmic genie bound by human rituals or the physical presence of sacred objects. The Israelites' attempt to wield the Ark as a good luck charm reveals a fundamental misunderstanding of the covenant relationship, which demands genuine repentance, obedience, and heartfelt faith, not superstitious reliance on external symbols. God's presence and favor are not automatically guaranteed by the physical proximity of a sacred item, especially when His people are living in disobedience and their leaders are corrupt. True faith rests in the character, sovereignty, and righteous will of God, not in the external trappings of religion. This episode underscores that God's power is independent of human efforts to control it, and He will even allow His sacred symbols to be desecrated to teach His people a vital lesson about the true nature of His holiness, His justice, and their desperate need for genuine spiritual transformation and humble submission to His will.
REFLECTION AND APPLICATION
This verse serves as a timeless challenge, compelling us to deeply examine the true nature of our own faith and religious practices. Do we, like the Israelites, sometimes treat religious symbols, rituals, church attendance, or even specific spiritual disciplines as automatic guarantees of God's favor or protection, rather than cultivating a genuine, vibrant, and obedient relationship with Him? It is an ever-present temptation to fall into the trap of superstition, believing that certain actions or objects will magically secure blessings or protection, thereby bypassing the essential need for repentance, humility, and active trust in God's sovereign will. 1 Samuel 4:4 powerfully reminds us that true spiritual power resides not in external forms or objects, but in the living God Himself, who passionately desires a relationship founded on love, obedience, and genuine worship. Our ultimate focus should be on diligently seeking His face, humbly listening to His Word, and wholeheartedly aligning our lives with His divine purposes, rather than attempting to manipulate Him through outward displays or symbols. The narrative stands as a stark reminder that God is utterly sovereign and cannot be coerced; He acts according to His perfect wisdom and justice, often allowing difficult and painful circumstances to unfold in order to teach us profound and transformative spiritual lessons.
Questions for Reflection
FAQ
Why did the Israelites believe bringing the Ark would guarantee victory?
Answer: The Israelites, like many ancient Near Eastern peoples, often brought symbols of their deities into battle, believing it would ensure divine favor and victory. The Ark of the Covenant was the most sacred object to Israel, symbolizing God's presence and power, particularly His dwelling "between the cherubims" on the mercy seat. They had witnessed God's power manifest through the Ark in the past, such as the crossing of the Jordan River in Joshua 3 or the fall of Jericho in Joshua 6. However, they fundamentally misunderstood that God's power was not inherent in the object itself, nor could it be manipulated. They believed its physical presence would compel God to act on their behalf, regardless of their spiritual state or disobedience, treating it as a magical talisman rather than a symbol of a covenant relationship that demanded obedience and holiness.
What was the significance of Eli's sons being with the Ark?
Answer: The presence of Hophni and Phinehas, Eli's sons, was profoundly significant and deeply problematic. They were notoriously corrupt priests, known for their wickedness, greed, and sexual immorality, as explicitly detailed in 1 Samuel 2:12-17. Their involvement with the Ark underscored the spiritual bankruptcy of the priesthood and the nation as a whole. God had already pronounced severe judgment on Eli's house because of their unrepentant sin and Eli's failure to restrain them, as recorded in 1 Samuel 2:27-36. Their presence with the Ark was a stark symbol of Israel's defilement and spiritual rebellion, indicating that God's favor had been withdrawn, despite the sacred object's presence. It highlighted that God's presence is not merely tied to an object but to the holiness and obedience of His people.
What happened to the Ark after this event?
Answer: The events immediately following 1 Samuel 4:4 were disastrous for Israel. Despite the Ark's presence, the Philistines inflicted a crushing defeat upon Israel, resulting in the death of 30,000 foot soldiers (1 Samuel 4:10). Tragically, the Ark of the Covenant itself was captured by the Philistines, and both Hophni and Phinehas were killed in battle (1 Samuel 4:11). The news of the Ark's capture and his sons' deaths led directly to Eli's own death (1 Samuel 4:18). The Ark then embarked on a journey through various Philistine cities, bringing plagues and destruction upon them, demonstrating God's sovereignty even in its captivity (1 Samuel 5). Eventually, the Philistines, recognizing the divine judgment, returned the Ark to Israel (1 Samuel 6), but it remained separated from the Tabernacle for many years, highlighting the profound and lasting consequences of Israel's spiritual decline and disobedience.
CHRIST-CENTERED FULFILLMENT
The narrative of 1 Samuel 4:4, with its focus on the Ark of the Covenant as the symbolic dwelling place of God, finds its ultimate and glorious fulfillment in the person of Jesus Christ. The Israelites mistakenly sought God's presence and power through a physical object, believing it could be manipulated for their benefit in battle. However, the New Testament profoundly reveals that God's true and ultimate dwelling among humanity is not in a box of wood and gold, but in the incarnate person of Jesus Christ. As John 1:14 so powerfully declares, "The Word became flesh and dwelt among us," literally "tabernacled" among us, signifying that Jesus Himself is the supreme and perfect embodiment of God's presence. He is the true "Ark," the very presence of God, no longer confined to a sacred space or object, but fully God and fully man, bridging the chasm between the divine and the human. The old covenant system, with its physical symbols like the Ark and its temporary priesthood, pointed forward to Christ, who, through His perfect sacrifice on the cross, became the true mercy seat, where God's righteous justice and boundless mercy perfectly converge (Romans 3:25). We no longer need to bring a physical Ark into our spiritual battles, for Christ Himself is our victory, our peace, and the ever-present God with us, fulfilling the promise of "Immanuel" (Matthew 1:23). Our access to God is not through an object or a corrupt earthly priesthood, but directly through the perfect and eternal High Priest, Jesus, who has entered the true heavenly sanctuary once for all, securing eternal redemption (Hebrews 9:11-14). Thus, 1 Samuel 4:4, while a poignant story of human failure and misplaced faith, ultimately points to the glorious reality that in Christ, God has truly drawn near to His people, not as a symbol to be manipulated, but as the living, indwelling Spirit in the hearts of all who believe (John 14:16-17).