TRV
Translation
King James Version
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.
Complete Jewish Bible
We're lost! Who will rescue us from the power of these mighty gods? These are the gods that completely overthrew the Egyptians in the desert.
Berean Standard Bible
Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all kinds of plagues in the wilderness.
American Standard Version
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 manner of plagues in the wilderness.
World English Bible Messianic
Woe to us! Who shall deliver us out of the hand of these mighty gods? These are the gods that struck the Egyptians with all kinds of plagues in the wilderness.
Geneva Bible (1599)
Wo vnto vs, who shall deliuer vs out of the hande of these mightie Gods? these are the Gods that smote the Egyptians with all the plagues in the wildernes.
Young's Literal Translation
Woe to us, who doth deliver us out of the hand of these honourable gods? these are the gods who are smiting the Egyptians with every plague in the wilderness.
See on the biblical-era map
In the KJVVerse 7,306 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
Theodoret of CyrusAD 458
ON DIVINE PROVIDENCE 10.49-50
For he selected this one nation to teach the knowledge of God to all the others.… The Philistines also testified to this. They feared the presence of the ark and said to one another, “This is the God who struck Egypt. Woe to us Philistines.” Then God gave the ark to the Philistines to convict his people of transgressing the law. For he could not make those who flagrantly broke the law its upholders. But in giving the ark he safeguarded his majesty, teaching the Philistines that it was sinful men they had conquered and not God.
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 4:8 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 4:8 dramatically captures the Philistine army's profound terror upon realizing the Ark of the Covenant, representing the God of Israel, has arrived on the battlefield. Their desperate cry, "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," reveals a deep-seated polytheistic misunderstanding of Yahweh, whom they perceive as one powerful deity among many, yet they starkly acknowledge His formidable, historically demonstrated power in the Exodus.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices that enhance its dramatic and theological weight. Dramatic Irony is prominently featured, as the Philistines, steeped in their polytheistic worldview, refer to Yahweh as "these mighty Gods," while the reader, possessing the divine revelation, knows He is the one true, singular God. This stark contrast underscores their profound theological misunderstanding. There is also an element of Hyperbole in their panicked cry, reflecting the intense fear that magnifies the perceived threat to an overwhelming degree. The reference to the plagues serves as a powerful Allusion to the Exodus narrative, leveraging a well-known and terrifying historical event to establish the formidable and unchallengeable reputation of Israel's God. Finally, the Philistines' terror, despite their renowned military prowess, highlights a significant Thematic Contrast between limited human strength and boundless divine power, and between polytheistic superstition and the undeniable reality of the sovereign God.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse offers a profound theological insight into the pervasive nature of God's reputation and the varied human responses to divine power. Even among His sworn enemies, God's mighty acts are known and feared, demonstrating His universal sovereignty that transcends national borders or human comprehension. The Philistines acknowledge God's power, but their entrenched polytheistic framework tragically prevents them from grasping His unique, singular nature. Their fear is one of dread and self-preservation, a recognition of power that does not translate into reverent awe or lead to worship. This highlights the crucial distinction between merely acknowledging God's existence or power and truly knowing, submitting to, and worshipping Him as the one true God. It powerfully foreshadows how God will continue to demonstrate His singular power over the Philistine gods, particularly Dagon, in the subsequent chapters, proving His supremacy.
REFLECTION AND APPLICATION
The Philistines' panicked reaction in 1 Samuel 4:8 serves as a potent mirror for contemporary understanding and misunderstanding of God. Many today, much like the Philistines, may acknowledge the existence of a powerful, even awe-inspiring, divine force, perhaps recognizing historical or personal instances of divine intervention. Yet, this acknowledgment often falls tragically short of true worship or a personal, transformative relationship with the one, unique, and sovereign God. We might inadvertently reduce God to a 'force' or a 'higher power,' attempting to fit Him into our own preconceived notions or polytheistic tendencies of thought, rather than humbly submitting to His revealed nature as the singular Lord who demands exclusive devotion and worship. This verse challenges us to move beyond mere intellectual recognition of God's power to a deeper, transformative understanding of His character, His holiness, and His unwavering desire for a covenant relationship. It prompts us to critically examine whether our 'fear' of God is merely one of dread and self-preservation, or if it is a reverent awe that leads to humble obedience, genuine worship, and a life transformed by His truth.
Questions for Reflection
FAQ
Why do the Philistines refer to God in the plural as "these mighty Gods" when speaking of the God of Israel?
Answer: The Philistines were a polytheistic people, meaning they believed in and worshipped multiple gods within their pantheon. Their worldview was one where each nation or region often had its own patron deity or a collection of gods. When they encountered the God of Israel, Yahweh, they interpreted His power and actions through their own polytheistic lens. The Hebrew word used for God, ʾĕlōhîym, is a plural noun that can refer to the singular God of Israel or to multiple gods. In this context, the Philistines clearly understood and used ʾĕlōhîym in its plural sense, perceiving Yahweh as merely one exceptionally powerful deity among many, albeit an extraordinarily formidable one who had demonstrated His might against Egypt. This highlights their profound theological misunderstanding of the one true, singular God of Israel, as definitively revealed in passages like Deuteronomy 6:4.
Did the Ark of the Covenant guarantee Israel victory in battle?
Answer: No, the Ark of the Covenant did not automatically guarantee Israel victory. While the Ark was a sacred symbol of God's presence and covenant with His people, the Israelites in 1 Samuel 4 treated it superstitiously, as if it were a magical charm that would compel God's intervention regardless of their spiritual state or obedience (1 Samuel 4:3-4). This was a profound theological error. God's presence and power are not manipulated by human ritual or sacred objects, but are contingent on His sovereign will, His covenant faithfulness, and His people's genuine repentance and obedience. In this instance, Israel suffered a devastating defeat, the Ark was captured (1 Samuel 4:10-11), and God used the entire event to demonstrate His absolute sovereignty over both Israel's presumption and the Philistines' idolatry, as powerfully seen in the subsequent chapters detailing the Ark's journey through Philistia (1 Samuel 5).
What does this verse teach us about God's reputation among the nations?
Answer: This verse powerfully demonstrates that God's reputation, established through His mighty acts, extended far beyond the borders of Israel. The Philistines, Israel's sworn enemies, were remarkably well aware of the devastating plagues God had inflicted upon Egypt centuries earlier (Exodus 7-12). This historical memory instilled a deep-seated fear and awe of Israel's God, even among those who did not worship Him. It shows that God's power and judgment are not confined to His covenant people but are universally recognized, serving as a testament to His unparalleled sovereignty and unique identity among all so-called "gods." This widespread knowledge of God's acts, often leading to fear among His enemies, is also evident in Rahab's confession to the Israelite spies in Joshua 2:9-11.
CHRIST-CENTERED FULFILLMENT
The Philistines' terrified cry in 1 Samuel 4:8, acknowledging the "mighty Gods" who smote Egypt, powerfully foreshadows the ultimate, singular power and authority of the one true God, fully and perfectly revealed in the person of Jesus Christ. While the Philistines perceived a plurality of divine forces, Christ embodies the complete fullness of the Godhead bodily (Colossians 2:9), demonstrating that there is no other "God" who can truly deliver or justly judge. The plagues on Egypt, which instilled such profound dread, were acts of divine judgment and liberation, pointing forward to the infinitely greater liberation from sin and death achieved through Christ's ultimate, atoning sacrifice. He is the true Lamb of God who takes away the sin of the world, fulfilling the Passover imagery and redemptive themes inherent in the Exodus narrative. Furthermore, just as the God of Israel demonstrated His absolute power over the gods of Egypt and the Philistines, Christ's resurrection and ascension signify His decisive triumph over all spiritual powers, principalities, and authorities (Colossians 2:15; Ephesians 1:20-22), proving that He alone is the supreme deliverer and sovereign Lord. The Philistines' fear, though misdirected and incomplete, points to the universal truth that all humanity will one day acknowledge Christ's supreme authority, whether in saving faith or in terrifying judgment, as every knee will bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:10-11).