The Philistine captivity of the Ark was an episode described in the biblical history of the Israelites, in which the Ark of the covenant was in the possession of the Philistines, who had captured it after defeating the Israelites in a battle at a location between Eben-ezer, where the Israelites encamped, and Aphek (probably Antipatris), where the Philistines encamped.
The ark narrative does not include any mention of Samuel; Bill Arnold suggests that it is "in order to celebrate the power of Yahweh's ark." [1] Many scholars put 1 Samuel 4 - 6 together with 2 Samuel 6 and believe that it reflects an old source that was eventually incorporated into the History of David's Rise or into the later Deuteronomistic History. [2]
According to 1 Samuel 4, prior to the battle the Ark had been residing at the ancient sanctuary of Shiloh, but was brought out by the Israelites in hope of victory in the war. The Israelites suffered a significant defeat; Hophni and Phinehas, sons of the High Priest Eli, were killed and the ark was captured. The news of the ark's capture was such a shock to Eli that he fell off his chair and died, while Phinehas' wife died in childbirth as she heard the news, giving birth to Ichabod, whose name means "Where is the glory?" Robert Alter argues that 1 Samuel 4:22 should be translated as "Glory is exiled from Israel," and that the story of the Philistine captivity of the ark is one of exile. [3] Peter Leithart suggests that Israel deserved to go into exile, but the ark did so instead: "Yahweh went into exile, taking on the curse of the covenant for His people, and while in exile He fought for them and defeated the gods of Philistia." [4]
1 Samuel 5 and 6 describe the Philistines as having to move the Ark to several parts of their territory, as tumours or hemorrhoids ("emerods") afflicted the people in each town to which it was taken: Ashdod, then Gath, then Ekron. The Septuagint adds that "mice sprang up in the midst of their country". Other translations use the words "rats" or "rodents" and recent research suggests this may have been the bubonic plague. [5] [6] [7] Stirrup points out that the "severity of the punishments increases through the passage": tumours in Ashdod (vv. 6–8), extensive tumours and panic in Gath, which had volunteered to take on the Ark (vv. 9,10a), and tumours on those who did not die and deathly panic in Ekron, which was 'volunteered' to take the Ark (vv. 10b-12). [8] The text explicitly ascribes the plague to "Yahweh's hand" (1 Samuel 5:6).
In Ashdod, when the Ark was placed in the temple of Dagon, the statue of Dagon was found prostrate in front of the Ark the next morning; after the statue of Dagon was restored to its place, it was again found prostrate the next morning, and this time its head and hands had also been broken off.
Leithart provides a number of parallels between the Philistine captivity of the Ark and the Plagues of Egypt in the Book of Exodus. The ark brings about plagues, humbles the gods of the Philistines and returns full of treasure. [9] In fact, the Philistine diviners refer to the events of the Exodus in 1 Samuel 6:6. On the advice of these diviners about how to end the plagues, the Philistines made a guilt offering of five golden tumors and five gold mice (representing the five Philistine rulers). They then placed the gold along with the ark on a cart drawn by two milch cows, who head straight for Israel and do not waver. The ark stops at Beth Shemesh before finding a more permanent home at Kiriath-Jearim.
The Ark of the Covenant, also known as the Ark of the Testimony or the Ark of God, is an alleged artifact believed to be the most sacred relic of the Israelites, which is described as a wooden chest, covered in pure gold, with an elaborately designed lid called the mercy seat. According to the Book of Exodus, the Ark contained the two stone tablets of the Ten Commandments. According to the New Testament Book of Hebrews, it also contained Aaron's rod and a pot of manna.
The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the narrative history of Ancient Israel called the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
The Philistines were an ancient people who lived on the south coast of Canaan from the 12th century BC until 604 BC, when their polity, after having already been subjugated for centuries by the Neo-Assyrian Empire, was finally destroyed by King Nebuchadnezzar II of the Neo-Babylonian Empire. After becoming part of his empire and its successor, the Persian Empire, they lost their distinct ethnic identity and disappeared from the historical and archaeological record by the late 5th century BC. The Philistines are known for their biblical conflict with the Israelites. Though the primary source of information about the Philistines is the Hebrew Bible, they are first attested to in reliefs at the Temple of Ramses III at Medinet Habu, in which they are called Peleset ; the parallel Assyrian term is Palastu, Pilišti, or Pilistu.
Goliath is a character in the Book of Samuel, described as a Philistine giant defeated by the young David in single combat. The story signified King Saul's unfitness to rule, as Saul himself should have fought for Israel. Scholars today believe that the original listed killer of Goliath was Elhanan, son of Jair, and that the authors of the Deuteronomic history changed the original text to credit the victory to the more famous character David.
Philistia, also known as the Philistine Pentapolis, was a confederation of cities in the Southwest Levant, which included the cities of Ashdod, Ashkelon, Ekron, Gath, Gaza, and for a time, Jaffa. The population, according to the most recent assessments, was, in all probability, formed basically from Canaanite stock going back to the Bronze Age, tinged with an Indo-European admixture of people from an Aegean background from roughly 1200 BCE onwards, and came to be known as Peleset, or Philistines. At its maximum territorial expansion, its territory may have stretched along the Canaanite coast from Arish in the Sinai to the Yarkon River, and as far inland as Ekron and Gath. Nebuchadnezzar II invaded Philistia in 604 BC, burned Ashkelon, and incorporated the territory in the Neo-Babylonian Empire; Philistia and its native population the Philistines disappear from the historic record after that year.
Ekron, in the Hellenistic period known as Accaron was a Philistine city, one of the five cities of the Philistine Pentapolis, located in present-day Israel.
Isdud, also known as Tel Ashdod, was a Palestinian Arab village with a population of 4,910 in 1945. It was depopulated during the 1948 Arab-Israeli War. Today the ruins are located in the Be'er Tuvia region, 6 km southwest of the modern Israeli city of Ashdod.
The Exodus is the founding myth of the Israelites whose narrative is spread over four books of the Torah, namely Exodus, Leviticus, Numbers, and Deuteronomy. The majority of modern scholars date the composition of the Torah to the Middle Persian Period. Some of the traditions contributing to this narrative are older, since allusions to the story are made by 8th-century BCE prophets such as Amos and Hosea.
Ichabod is mentioned in the first Book of Samuel as the son of Phinehas, a malicious priest at the biblical shrine of Shiloh, who was born on the day that the Israelites' Ark of God was taken into Philistine captivity. His mother went into labour due to the shock of hearing that her husband and Eli, her father-in-law, had died and that the Ark had been captured. He is also named later as the brother of Ahitub.
Emerods is an archaic term for hemorrhoids. Derived from the Old French word emoroyde, it was used as the common English term until the nineteenth century, after which it was replaced in medicine by a direct transliteration of the original Greek term haimorrhoides.
The Battle of Aphek is a biblical episode described in the First Book of Samuel 4:1–10 of the Hebrew Bible. During this battle the Philistines defeated the Israelite army and captured the Ark of the Covenant. Among biblical scholars, the historicity of the early events in the Books of Samuel is debated, with some scholars leaning toward many events in Samuel being historical, and some scholars leaning towards less.
1 Samuel 5 is the fifth chapter of the First Book of Samuel in the Old Testament of the Christian Bible or the first part of the Books of Samuel in the Hebrew Bible. According to Jewish tradition the book was attributed to the prophet Samuel, with additions by the prophets Gad and Nathan, but modern scholars view it as a composition of a number of independent texts of various ages from c. 630–540 BCE. This chapter describes how the Ark of Covenant was taken by the Philistines, a part of the "Ark Narrative" within a section concerning the life of Samuel.
1 Samuel 17 is the seventeenth chapter of the First Book of Samuel in the Old Testament of the Christian Bible or the first part of the Books of Samuel in the Hebrew Bible. According to Jewish tradition the book was attributed to the prophet Samuel, with additions by the prophets Gad and Nathan, but modern scholars view it as a composition of a number of independent texts of various ages from c. 630–540 BCE. This chapter contains the battle of David with Goliath, the Philistine. This is within a section comprising 1 Samuel 16 to 2 Samuel 5 which records the rise of David as the king of Israel.
The Plague of Ashdod is also known as The Miracle of the Ark in the Temple of Dagon, by the French artist Nicolas Poussin. The painting represents a story from 1 Samuel in the Old Testament. The original painting currently hangs in the Louvre in Paris. Poussin was commissioned to paint The Plague of Ashdod by Fabrizio Valguarnera. Fabrizio Valguarnera was a Sicilian merchant who was put on trial for laundering money through the purchase of this painting; he also commissioned more than one version of this piece. Poussin painted this during a plague that took place in Italy from 1629 to 1631, which influenced his accurate portrayal of the epidemic.
Judges 20 is the twentieth chapter of the Book of Judges in the Old Testament or the Hebrew Bible. According to Jewish tradition the book was attributed to the prophet Samuel, but modern scholars view it as part of the Deuteronomistic History, which spans in the books of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century BCE. This chapter records the war between the tribe of Benjamin and the other eleven tribes of Israel, belonging to a section comprising Judges 17 to 21.
1 Samuel 4 is the fourth chapter of the First Book of Samuel in the Old Testament of the Christian Bible or the first part of the Books of Samuel in the Hebrew Bible. According to Jewish tradition the book was attributed to the prophet Samuel, with additions by the prophets Gad and Nathan, but modern scholars view it as a composition of a number of independent texts of various ages from c. 630–540 BCE. This chapter describes how the Ark of Covenant was taken by the Philistines, a part of the "Ark Narrative" within a section concerning the life of Samuel.
1 Samuel 6 is the sixth chapter of the First Book of Samuel in the Old Testament of the Christian Bible or the first part of the Books of Samuel in the Hebrew Bible. According to Jewish tradition the book was attributed to the prophet Samuel, with additions by the prophets Gad and Nathan, but modern scholars view it as a composition of a number of independent texts of various ages from c. 630–540 BCE. This chapter describes how the Ark of Covenant was returned to Israel by the Philistines, a part of the "Ark Narrative" within a section concerning the life of Samuel.
1 Samuel 7 is the seventh chapter of the First Book of Samuel in the Old Testament of the Christian Bible or the first part of the Books of Samuel in the Hebrew Bible. According to Jewish tradition the book was attributed to the prophet Samuel, with additions by the prophets Gad and Nathan, but modern scholars view it as a composition of a number of independent texts of various ages from c. 630–540 BCE. This chapter records a victory of Israel under the leadership of Samuel against the Philistines as part of the "Ark Narrative" within a section concerning the life of Samuel, and also as part of a section comprising 1 Samuel 7–15 which records the rise of the monarchy in Israel and the account of the first years of King Saul.
Warfare in the Hebrew Bible concerns any military engagement narrated or discussed in the Hebrew Bible, also known as the Tanakh or Old Testament of the Bible. Texts about warfare in the Hebrew Bible are part of the broader topic of The Bible and violence. They cover a wide range of topics from detailed battle reports including weapons and tactics used, numbers of combatants involved, and casualties experienced, to discussions of motives and justifications for war, the sacred and secular aspects of warfare, descriptions and considerations of what in modern times would be considered war crimes such as genocide or wartime sexual violence, and reflections on wars that have happened, or predictions, visions or imaginations of wars that are yet to come.
Joshua 13 is the thirteenth chapter of the Book of Joshua in the Hebrew Bible or in the Old Testament of the Christian Bible. According to Jewish tradition the book was attributed to the Joshua, with additions by the high priests Eleazar and Phinehas, but modern scholars view it as part of the Deuteronomistic History, which spans the books of Deuteronomy to 2 Kings, attributed to nationalistic and devotedly Yahwistic writers during the time of the reformer Judean king Josiah in 7th century BCE. This chapter records the list of land still to be conquered and the land allotments for the tribes Reuben, Gad and half of the Manasseh (east), a part of a section comprising Joshua 13:1–21:45 about the Israelites allotting the land of Canaan.