Skip to Content
Nach YomiI Samuel · שמואל א׳Chapter 4

I Samuel 4

שמואל א׳ ׀ךק ד׳

Section: נביאים · נביאים ךאשונים | Book: I Samuel | Chapter: 4 of 31 | Day: 49 of 742

Date: April 1, 2026

קלאוד על הנ׮ך

I Samuel 4 is among the most catastrophic chapters in the entire Tanakh. In the span of twenty-two verses, Israel suffers a devastating military defeat, the Ark of the Covenant is captured by the Philistines, the corrupt priests Hophni and Phinehas are killed, the aged judge Eli dies, and his daughter-in-law perishes in childbirth after naming her son Ichabod — “the glory has departed from Israel” (אי כבוד, גלה כבוד מישךאל). The chapter reads as a rapid, inexorable cascade of fulfillment: every doom pronounced in chapters 2 and 3 now comes to pass in a single terrible day.

The chapter’s theological center lies in the fatal miscalculation of the Israelite elders after the first defeat at Aphek. Having lost four thousand men, they ask the right question — “Why did God put us to rout today before the Philistines?” (למה נג׀נו ה’ היום ל׀ני ׀לשתים) — but arrive at precisely the wrong answer. Rather than examining their own spiritual condition, they decide to fetch the Ark from Shiloh, treating it as a talisman whose physical presence guarantees divine protection. The Radak notes the bitter irony: the very men sent to escort the Ark are Hophni and Phinehas, the corrupt priests whose sins provoked the crisis. The people confuse the symbol of God’s presence with the reality of it, and the narrative makes clear that God will not be conscripted into a battle He has not sanctioned. The Philistines, terrified by the Ark’s arrival, rally themselves with the cry “Be resolute and fight!” (התחזקו והיו לאנשים) — and it is their desperate courage, not Israel’s false confidence, that prevails.

The messenger scene that follows is a masterwork of incremental devastation. A Benjaminite runner arrives in Shiloh with torn clothes and earth on his head, and the city erupts in wailing. Eli, now ninety-eight and blind, sits trembling by the road — and the text specifies that his heart trembles “for the Ark of God” (כי היה לבו ח׹ד על א׹ון האלהים), not for his sons. The messenger delivers the news in ascending order of horror: Israel has fled, the slaughter was great, both sons are dead, and the Ark is captured. It is only at the mention of the Ark — not his sons’ deaths — that Eli falls backward off his seat and dies. The Metzudat David observes that this sequence reveals where Eli’s deepest loyalty always resided: flawed as a father, he remained to the end a servant of God whose greatest anguish was the desecration of the sacred.

The chapter’s final scene belongs to the unnamed wife of Phinehas, who goes into labor upon hearing the news and dies in childbirth. The attending women try to comfort her — “Do not be afraid, for you have borne a son” — but she does not respond. Her dying act is to name the child Ichabod, and her final words form the chapter’s epitaph: “The glory is gone from Israel, for the Ark of God has been captured” (גלה כבוד מישךאל כי נלקח א׹ון האלהים). In this woman whom the text does not even name, the full weight of the catastrophe finds its voice. The Shiloh sanctuary, which had been the center of Israelite worship since the days of Joshua, will never recover. The era of the Judges ends not with a battle cry but with a mother’s dying whisper that the divine presence has departed from among her people.

׀ךק ד׳ · Chapter 4

׀סוק א׳ · Verse 1

Hebrew:

וַיְה֎֥י דְבַך֟שְׁמו֌אֵ֖ל לְכׇל֟י֎שְׂךￜￜאֵ֑ל וַי֌ֵ׊ֵ֣א י֎שְׂך֞אֵל֩ ל֎קְךַ֚את ׀֌ְל֎שְׁת֌֎֜ים לַמ֌֎לְח֞מ֞֗ה וַ֜י֌ַחֲנו֌֙ עַל֟ה֞אֶ֣בֶן ה֞עֵ֔זֶך ו֌׀ְל֎שְׁת֌֎֖ים ח֞נ֥ו֌ בַאֲ׀ֵ֜ק׃

English:

and Samuel’s word went forth to all Israel.aPreceding this, Septuagint has “In those days, the Philistines gathered for war against Israel.” Israel marched out to engage the Philistines in battle; they encamped near Eben-ezer, while the Philistines encamped at Aphek.

Israel marches out to battle the Philistines near Eben-ezer while the Philistines camp at Aphek. The Septuagint prefaces this with the Philistines initiating war, but the Hebrew text moves directly from Samuel's prophetic rise to military catastrophe -- connecting the spiritual crisis to its national consequences.
ךש׎יRashi
וַיְה֎י דְבַך שְׁמו֌אֵל לְכ־ל י֎שְׂך֞אֵל. נ֮הְי־ה הַד֞֌ב֞ך שֶׁנֶ֌אֱמַך ל֎שְׁמו֌אֵל, ו֌ב֞א לְכ־ל י֎שְׂך֞אֵל, וְה֞אֵיךְ ה־י־ה הַ׀֌ו֌ךְע֞נו֌ת, וַיֵ֌׊ֵא י֎שְׂך֞אֵל ל֎קְךַאת ׀ְ֌ל֎שְׁת֎֌ים לַמ֎֌לְח֞מ֞ה: ה֞אֶבֶן ה֞עֵזֶך. עֲדַי֎ן לֹא ה־י־ה כֵ֌ן שְׁמ֞ה֌, כ֎֌י ב֎֌ימֵי שְׁמו֌אֵל נ֎קְךֵאת כֵ֌ן (שמואל א ז:יב), וְכ־אן ק֞ך֞א עַל שֵׁם סוֹ׀֞ה֌:
The word of Shmuel went out to all of Yisroel. The word which was said to Shmuel, was fulfilled, and came to all Yisroel. How did this misfortune befall them? "Yisroel went out to war against the Philistines."1When Bnei Yisroel deserved punishment, ‘ה sometimes commanded them to go out and battle the Philistines even though it would end in their defeat.—Radak Even Haezer [Lit. the rock of help]. This was not yet its name,2 Obviously, because they were soundly defeated now. for it was first called this name [later] in Shmuel's time, but here Scripture calls it by its future name.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ַעַךְכ֚ו֌ ׀ְל֎שְׁת֌֎֜ים ל֎קְךַ֣את י֎שְׂך֞אֵ֗ל וַת֌֎ט֌ֹשׁ֙ הַמ֌֎לְח֞מ֞֔ה וַי֌֎נ֌֥֞גֶף י֎שְׂך֞אֵ֖ל ל֎׀ְנֵ֣י ׀ְל֎שְׁת֌֎֑ים וַי֌ַכ֌րו֌ בַמ֌ַ֜עֲך֞כ֞ה֙ ב֌ַשׂ֌֞דֶ֔ה כ֌ְאַךְב֌ַ֥עַת אֲל֞׀֎֖ים א֎֜ישׁ׃

English:

The Philistines arrayed themselves against Israel; and when the battle was fought,bfought Meaning of Heb. uncertain. Israel was routed by the Philistines, who slew about four thousand men on the field of battle.

The first battle ends in devastating defeat: four thousand Israelites are slain on the field. This initial loss sets up the critical theological question of the chapter -- will Israel respond with repentance or with a magical misuse of sacred objects?
ךש׎יRashi
וַת֎֌טֹ֌שׁ הַמ֎֌לְח֞מ֞ה. וַת֎֌תְ׀ַ֌שֵ֌ׁט הַמ֎֌לְח֞מ֞ה, כְ֌מוֹ ׎וְה֎נ֞֌ם נְטו֌ש֎ׁים עַל ׀ְ֌נֵי ה֞א֞ךֶץ׎ (שמואל א ל:טז), וְכֵן ׎וַי֎֌נ֞֌טְשׁו֌ בַ֌לֶ֌ח֎י׎ (שו׀טים טו:ט):
And the war spread. And the war spread. Similar to, "and behold they were spread out [נְטו֌שׁ֎ים] across the face of the entire land"3 Below 30:16. and to "and they were spread out [וַי֎נ֌֞טְשׁו֌] at Lehi."4Shoftim 15:9.

׀סוק ג׳ · Verse 3

Hebrew:

וַי֌֞בֹ֣א ה֞ע֞ם֮ אֶל֟הַ֜מ֌ַחֲנֶה֒ וַי֌ֹ֜אמְךו֌֙ ז֎קְנֵ֣י י֎שְׂך֞אֵ֔ל ל֣֞מ֌֞ה נְג֞׀֧֞נו֌ יְהֹו֛֞ה הַי֌֖וֹם ל֎׀ְנֵ֣י ׀ְל֎שְׁת֌֎֑ים נ֮קְח־֧ה אֵלֵ֣ינו֌ מ֎שׁ֌֎לֹ֗ה אֶת֟אֲךוֹן֙ ב֌ְך֎֣ית יְהֹו֞֔ה וְי֞בֹ֣א בְק֎ךְב֌ֵ֔נו֌ וְיֹשׁ֎עֵ֖נו֌ מ֎כ֌ַ֥ף אֹיְבֵ֜ינו֌׃

English:

When the [Israelite] troops returned to the camp, the elders of Israel asked, “Why did GOD put us to rout today before the Philistines? Let us fetch the Ark of the Covenant of GOD from Shiloh; thus [God] will be present among us and will deliver us from the hands of our enemies.”

The elders of Israel ask the right question -- 'Why did God put us to rout?' -- but arrive at the wrong answer. Instead of examining their spiritual condition, they decide to fetch the Ark of the Covenant from Shiloh, treating it as a talisman whose physical presence will guarantee victory.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌֎שְׁלַրח ה֞ע֞ם֙ שׁ֎לֹ֔ה וַי֌֎שְׂא֣ו֌ מ֎שׁ֌֞֗ם אֵ֣ת אֲך֧וֹן ב֌ְך֎ית֟יְהֹו֛֞ה ׊ְב֞א֖וֹת יֹשֵׁ֣ב הַכ֌ְךֻב֎֑ים וְשׁ֞֞ם שְׁנֵ֣י בְנֵ֜י֟עￜￜל֎֗י ע֎ם֟אֲךוֹן֙ ב֌ְך֎֣ית ה֞אֱלֹה֎֔ים חׇ׀ְנ֎֖י ו֌׀֎֜ינְח֞֜ס׃

English:

So the troops sent a message to Shiloh; there Eli’s two sons, Hophni and Phinehas, were in charge of the Ark of the Covenant of God, and they brought down from there the Ark of the Covenant of GOD of Hosts Enthroned on the Cherubim.

The Ark is brought from Shiloh, escorted by none other than Hophni and Phinehas -- the very priests whose corruption provoked God's judgment. The bitter irony is unmistakable: the men carrying the symbol of divine presence are the ones who desecrated it. Their presence with the Ark seals its fate.

׀סוק ה׳ · Verse 5

Hebrew:

וַיְה֎֗י כ֌ְב֚וֹא אֲךրוֹן ב֌ְך֎ית֟יְהֹו֞ה֙ אֶל֟הַ֜מ֌ַחֲנֶ֔ה וַי֌֞ך֎֥עו֌ כׇל֟י֎שְׂך֞אֵ֖ל ת֌ְךו֌ע֣֞ה גְדוֹל֑֞ה וַת֌ֵהֹ֖ם ה֞א֞֜ךֶץ׃

English:

When the Ark of the Covenant of GOD entered the camp, all Israel burst into a great shout, so that the earth resounded.

When the Ark enters the Israelite camp, the people erupt in a shout so great the earth trembles. Their confidence is entirely misplaced -- they celebrate the arrival of an object rather than the presence of God, confusing the symbol with the reality it represents.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌֎שְׁמְעրו֌ ׀ְל֎שְׁת֌֎ים֙ אֶת֟ק֣וֹל הַת֌ְךו֌ע֞֔ה וַי֌ֹ֣אמְך֔ו֌ מֶ֠ה ק֣וֹל הַת֌ְךו֌ע֧֞ה הַג֌ְדוֹל֛֞ה הַז֌ֹ֖את ב֌ְמַחֲנֵ֣ה ה֞ע֎בְך֎֑ים וַי֌ֵ֣דְע֔ו֌ כ֌֎֚י אֲך֣וֹן יְהֹו֞֔ה ב֌֖֞א אֶל֟הַ֜מ֌ַחֲנֶ֜ה׃

English:

The Philistines heard the noise of the shouting and they wondered, “Why is there such a loud shouting in the camp of the Hebrews?” And when they learned that the Ark of GOD had come to the camp,

The Philistines hear the thunderous shout and learn the Ark has entered the Israelite camp. Their alarm contrasts with Israel's false confidence -- ironically, the Philistines take God's power more seriously than the Israelites who have reduced the Ark to a lucky charm.
מ׊ודת דודMetzudat David
ויאמ׹ו. אלו לאלו: וידעו. אח׹ החקי׹ה, נודע להם שבא הא׹ון אליהם:
after investigating, they knew the aron of hashem had come

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌֎֜ךְאו֌֙ הַ׀֌ְל֎שְׁת֌֎֔ים כ֌֎֣י א֞֜מְך֔ו֌ ב֌֥֞א אֱלֹה֎֖ים אֶל֟הַ֜מ֌ַחֲנֶ֑ה וַי֌ֹ֜אמְךו֌֙ א֣וֹי ל֞֔נו֌ כ֌֎֣י לֹ֥א ה֞יְת֛֞ה כ֌֞זֹ֖את אֶתְמ֥וֹל שׁ֎לְשֹׁ֜ם׃

English:

the Philistines were frightened; for they said, “God has come to the camp.” And they cried, “Woe to us! Nothing like this has ever happened before.

The Philistines cry out in genuine fear: 'God has come to the camp!' Their pagan understanding actually grasps something Israel has missed -- the Ark represents a real and terrifying divine power. They recognize the gravity of what Israel is treating casually.

׀סוק ח׳ · Verse 8

Hebrew:

א֣וֹי ל֞֔נו֌ מ֎֣י יַ׊֌֎ילֵ֔נו֌ מ֎י֌ַ֛ד ה֞אֱלֹה֎֥ים ה֞אַד֌֎יך֎֖ים ה֞אֵ֑ל֌ֶה אֵ֧ל֌ֶה הֵ֣ם ה֞אֱלֹה֎֗ים הַמ֌ַכ֌֎֧ים אֶת֟מ֎׊ְךַ֛י֎ם ב֌ְכׇל֟מַכ֌֖֞ה ב֌ַמ֌֎דְב֌֞֜ך׃

English:

Woe to us! Who will save us from the power of this mighty God—the same God who struck the Egyptians with every kind of plague in the wilderness?

The Philistines recall the plagues God inflicted on Egypt 'in the wilderness' -- a geographical confusion that reveals pagan hearsay rather than accurate knowledge. Yet their fear of Israel's God, however imprecise, is more genuine than Israel's complacent presumption upon His favor.
ךש׎יRashi
בְ֌כ֞ל מַכ֞֌ה בַמ֎֌דְב֞֌ך. עַל יַם סו֌ף וְיוֹנ֞ת֞ן ת֎֌ךְגֵ֌ם: ׎ו֌לְעַמֵ֌יה֌ עֲבַד ׀ְ֌ך֎ישׁ֞ן בְ֌מַדְבְ֌ך֞א׎. ו֌בְס֎׀ְךֵי שׁ֞נ֎ינו֌: שֶׁהַ׀֞֌ך֞שׁ֞ה הַז֌וֹ עֵךו֌ב דְ֌ב֞ך֎ים, מ֮י שֶׁא֞מַך זֶה לֹא א֞מַך זֶה, כְ֌שֵׁך֎ין שֶׁב֞֌הֶם א֞מְךו֌: מ֮י יַ׊֎֌ילֵנו֌ מ֎יַ֌ד ה֞אֱלֹה֎ים ה֞אַד֎֌יך֎ים ה֞אֵלֶ֌ה, וְה֞ךְשׁ֞ע֎ים א֞מְךו֌: אֵלֶ֌ה הֵם ה֞אֱלֹה֎ים הַמַ֌כ֎֌ים אֶת מ֎׊ְךַי֎ם בְ֌כ֞ל מַכ֞֌ה, כ֞֌ל מַכ֌וֹת שֶׁה֞יו֌ לוֹ, עַל הַמ֎֌׊ְך֎ים הֱב֎יא֞ם, אֵין לוֹ עוֹד מַכ֞֌ה מֵעַת֞֌ה:
With every sort of plague in the wilderness. By the Sea of Reeds. Targum Yonoson however, renders, 'and for His people He performed wonders in the wilderness.' In Sifrei we learn that this passage is a combination of statements, whoever made one statement did not make the other. The worthy among them said, "Who will save us from the hand of this mighty God?" while the wicked retorted, "This is the God Who smote the Egyptians with every plague. All the plagues which He had, He brought upon the Egyptians. He has no more plagues [to inflict]."

׀סוק ט׳ · Verse 9

Hebrew:

ה֎֜תְחַז֌ￜￜק֞ו֌ ו֎֜הְיրו֌ לַ֜אֲנ֞שׁ֎ים֙ ׀֌ְל֎שְׁת֌֎֔ים ׀֌ֶ֚ן ת֌ַעַבְד֣ו֌ ל֞֜ע֎בְך֎֔ים כ֌ַאֲשֶׁ֥ך ע֞בְד֖ו֌ ל֞כֶ֑ם ו֎הְי֎יתֶ֥ם לַאֲנ֞שׁ֎֖ים וְנ֎לְחַמְת֌ֶ֜ם׃

English:

Brace yourselves and be resolute,cbe resolute Or “be men.” O Philistines! Or you will become slaves to the Hebrews as they were slaves to you. Be resolutedBe resolute See previous note. and fight!”

The Philistine commanders rally their troops with a stirring call: 'Be resolute and fight, or you will become slaves to the Hebrews!' Their desperate courage in the face of what they believe is divine power will prove more effective than Israel's false religious confidence.
מ׊ודת דודMetzudat David
התחזקו. אמ׹ו אלו לאלו אתם ׀לשתים התחזקו: והיו לאנשים. ׹שה לומ׹ לגבו׹ים ואמישי הלב: והייתם. ׹שה לומ׹: אבל אם תהיו לאנשים, אז תוכלו על כל ׀נים להלחם בהם, לבלי היות מנושחים לעבוד אותם, ותהיו על כל ׀נים דומה להם בדב׹ הנשחון:
they said to each other "man up your a plishti meant to say, be strong hearted men if you are strong, you will be able to fight them and win

׀סוק י׮ · Verse 10

Hebrew:

וַי֌֎ל֌֞חֲמ֣ו֌ ׀ְל֎שְׁת֌֎֗ים וַי֌֎נ֌֞րגֶף י֎שְׂך֞אֵל֙ וַי֌֞נֻ֙סו֌֙ א֎֣ישׁ לְאֹה֞ל֞֔יו וַת֌ְה֎֥י הַמ֌ַכ֌֖֞ה ג֌ְדוֹל֣֞ה מְאֹ֑ד וַי֌֎׀֌ֹל֙ מ֎י֌֎שְׂך֞אֵ֔ל שְׁלֹשׁ֎֥ים אֶ֖לֶף ךַגְל֎֜י׃

English:

The Philistines fought; Israel was routed, and they all fled to their homes. The defeat was very great, thirty thousand foot soldiers of Israel fell there.

The second battle is a catastrophe far worse than the first: Israel is routed, every man fleeing to his tent, with thirty thousand foot soldiers killed. The Ark's presence not only fails to save Israel but the defeat is seven times greater than the first battle -- a devastating repudiation of the talisman approach.

׀סוק י׮א · Verse 11

Hebrew:

וַאֲך֥וֹן אֱלֹה֎֖ים נ֮לְק־֑ח ו֌שְׁנֵրי בְנֵ֜י֟עֵל֎י֙ מֵ֔תו֌ חׇ׀ְנ֎֖י ו֌׀֎֜ינְח֞֜ס׃

English:

The Ark of God was captured, and Eli’s two sons, Hophni and Phinehas, were slain.

The oracle from chapters 2 and 3 is fulfilled: the Ark of God is captured and both of Eli's sons, Hophni and Phinehas, die on the same day -- exactly as the 'man of God' had prophesied. The sign confirming the end of Eli's dynasty comes to pass in a single devastating moment.

׀סוק י׮ב · Verse 12

Hebrew:

וַי֌֞րךׇץ א֎ישׁ֟ב֌֎נְי֞מ֎ן֙ מֵהַמ֌ַ֣עֲך֞כ֞֔ה וַי֌֞בֹ֥א שׁ֎לֹ֖ה ב֌ַי֌֣וֹם הַה֑ו֌א ו֌מַד֌֣֞יו קְךֻע֎֔ים וַאֲד֞מ֖֞ה עַל֟ךֹאשׁ֜וֹ׃

English:

A certain Benjaminite ran from the battlefield and reached Shiloh the same day; his clothes were rent and there was earth on his head.eearth on his head Another sign of mourning.

A Benjaminite runner arrives in Shiloh the same day with the classic signs of mourning -- torn clothes and earth on his head. The detail that he is from Benjamin may connect to Saul's tribe, foreshadowing the future king who will also face the Philistine threat.
ךש׎יRashi
א֎ישׁ ב֎֌נְי֞מ֎ן. זֶה ה־י־ה שׁ֞או֌ל, שֶׁח֞טַף אֶת הַל֌ו֌חוֹת מ֎יַ֌ד ג֞֌לְי֞ת ו֌ב֞ךַח לוֹ:
A Binyaminite man. This was Shaul,5Perhaps the reason for Scripture not revealing that it was Shaul, was to protect the honor of his kingship being that he was responsible in part for Eili’s death.—Da’as Sofrim who grabbed the Tablets from the hands of Golyas and fled.

׀סוק י׮ג · Verse 13

Hebrew:

וַי֌֞ב֗וֹא וְה֎נ֌ֵ֣ה עֵ֠ל֎֠י יֹשֵׁ֚ב עַ֜ל֟הַכ֌֎ס֌ֵ֜א (יך) [יַ֥ד] ד֌ֶ֙ךֶךְ֙ מְ׊ַ׀֌ֶ֔ה כ֌֎֜י֟ה֞י֞րה ל֎ב֌וֹ֙ ח֞ךֵ֔ד עַ֖ל אֲך֣וֹן ה֞אֱלֹה֎֑ים וְה֞א֎֗ישׁ ב֌֚֞א לְהַג֌֎֣יד ב֌֞ע֎֔יך וַת֌֎זְעַ֖ק כ֌ׇל֟ה֞ע֎֜יך׃

English:

When he arrived, he found Eli sitting on a seat, waiting beside the road—his heart trembling for the Ark of God. The man entered the city to spread the news, and the whole city broke out in a cry.

The scene of Eli waiting by the road, his heart trembling specifically for the Ark of God, is deeply revealing. Despite his failures as a father, Eli's deepest concern is for the sacred -- the text specifies it is the Ark, not his sons, that weighs most heavily on his heart.
ךש׎יRashi
יַד דֶ֌ךֶךְ מְ׊ַ׀ֶ֌ה. אֵ׊ֶל יַד הַדֶ֌ךֶךְ ה־י־ה מְ׊ַ׀ֶ֌ה:
By the road looking out. By the side of the road, he was anxiously waiting.6He wanted to be situated in a place where a messenger would have to pass him first, and thus give him the news.

׀סוק י׮ד · Verse 14

Hebrew:

וַי֌֎שְׁמַրע עֵל֎י֙ אֶת֟ק֣וֹל הַ׊֌ְע֞ק֞֔ה וַי֌ֹ֕אמֶך מֶ֛ה ק֥וֹל הֶה֞מ֖וֹן הַז֌ֶ֑ה וְה֞א֎֣ישׁ מ֎הַ֔ך וַי֌֞בֹ֖א וַי֌ַג֌ֵ֥ד לְעֵל֎֜י׃

English:

And when Eli heard the sound of the outcry and asked, “What is the meaning of this uproar?” the man rushed over to tell Eli.

Eli, now ninety-eight and blind, hears the city's wailing and asks what the commotion means. His physical blindness mirrors the spiritual blindness of his household, yet his anxious concern for the Ark shows a piety that his sons never possessed.

׀סוק ט׮ו · Verse 15

Hebrew:

וְעֵל֎֕י ב֌ֶן֟ת֌֎שְׁע֎֥ים ו֌שְׁמֹנֶ֖ה שׁ֞נ֑֞ה וְעֵינ֣֞יו ק־֔מ־ה וְלֹ֥א י֞כ֖וֹל ל֎ךְא֜וֹת׃

English:

Now Eli was ninety-eight years old; his eyes were fixed in a blind stare.

The text notes Eli's extreme age (ninety-eight) and his fixed, blind stare, emphasizing his physical frailty at this moment of supreme crisis. He is ancient, sightless, and about to receive the worst news imaginable.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌ֹ֚אמֶך ה֞א֎֜ישׁ אֶל֟עֵל֎֗י א֞֜נֹכ֎י֙ הַב֌֣֞א מ֎ן֟הַמ֌ַעֲך֞כ֞֔ה וַאֲנ֎֕י מ֎ן֟הַמ֌ַעֲך֞כ֖֞ה נַ֣סְת֌֎י הַי֌֑וֹם וַי֌ֹ֛אמֶך מֶה֟ה֞י֥֞ה הַד֌֞ב֖֞ך ב֌ְנ֎֜י׃

English:

The man said to Eli, “I am the one who came from the battlefield; I have just fled from the battlefield.” [Eli] asked, “What happened, my son?”

The messenger identifies himself as having just fled from the battlefield and Eli asks, 'What happened, my son?' The tender address 'my son' to a stranger, while his actual sons lie dead, carries an unconscious poignancy that the narrative does not need to underscore.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ַ֚עַן הַ֜מְבַשׂ֌ֵ֜ך וַי֌ֹ֗אמֶך נ֞րס י֎שְׂך֞אֵל֙ ל֎׀ְנֵ֣י ׀ְל֎שְׁת֌֎֔ים וְגַ֛ם מַג֌ֵ׀֥֞ה גְדוֹל֖֞ה ה֞יְת֣֞ה ב֞ע֑֞ם וְגַם֟שְׁנֵ֚י ב֞נֶ֜יך֞ מֵ֗תו֌ חׇ׀ְנ֎י֙ ו֌׀֎֣ינְח֞֔ס וַאֲך֥וֹן ה֞אֱלֹה֎֖ים נ֎לְק֞֜ח֞ה׃ {×€}

English:

The bearer of the news replied, “Israel fled before the Philistines, and the troops also suffered a great slaughter. Your two sons, Hophni and Phinehas, are dead, and the Ark of God has been captured.”

The messenger delivers the news in ascending order of devastation: Israel has fled, there was a great slaughter, both sons are dead, and the Ark is captured. This fourfold structure builds to the climax -- the capture of the Ark -- which the narrative treats as the supreme catastrophe, worse even than the death of the priests.

׀סוק י׮ח · Verse 18

Hebrew:

וַיְה֎֞י כ֌ְהַזְכ֌֎יך֣וֹ ׀ אֶￜￜ֟אֲך֣וֹן ה֞אֱלֹה֎֗ים וַי֌֎׀֌ֹ֣ל מֵ֜עַל֟הַ֠כ֌֎ס֌ֵ֠א אֲחֹ֚ךַנ֌֎֜ית ב֌ְעַ֣ד ׀ יַ֣ד הַשׁ֌ַ֗עַך וַת֌֎שׁ֌֞בֵրך מַ׀ְךַקְת֌וֹ֙ וַי֌֞מֹ֔ת כ֌֎֜י֟ז֞קֵ֥ן ה֞א֎֖ישׁ וְכ֞בֵ֑ד וְה֛ו֌א שׁ֞׀ַ֥ט אֶת֟י֎שְׂך֞אֵ֖ל אַךְב֌֞ע֎֥ים שׁ֞נ֞֜ה׃

English:

When he mentioned the Ark of God, [Eli] fell backward off the seat besidefbeside Meaning of Heb. uncertain. the gate, broke his neck and died; for the man was old and heavy. He had been a chieftain of Israel for forty years.

At the mention of the Ark -- not his sons' deaths -- Eli falls backward off his seat, breaks his neck, and dies. The Metzudat David observes that this sequence reveals Eli's deepest loyalty: flawed as a father, he remained a servant of God whose greatest anguish was the desecration of the sacred. He had judged Israel for forty years.
ךש׎יRashi
מַ׀ְךַקְת֌וֹ. אַ׀ַ֌ךְקו֌תֵיה֌, עֶ׊ֶם הַ׊ַ֌ו֞֌אך:
His neck. [Targum renders] אַ׀֌ַךְקו֌תֵיה, the bone of the neck.7מַ׀ְךֶקֶת is derived from ׀֌ֶךֶק [=link], meaning vertebra of which the bones of the neck and spine are made.

׀סוק י׮ט · Verse 19

Hebrew:

וְכַל֌֞ת֣וֹ אֵשֶׁת֟׀֌֎֜ינְח֞ס֮ ה֞ך֣֞ה ל֞לַת֒ וַת֌֎שְׁמַ֣ע אֶת֟הַשׁ֌ְמו֌ע֞֗ה אֶל֟ה֎ל֌֞קַח֙ אֲך֣וֹן ה֞אֱלֹה֎֔ים ו֌מֵ֥ת ח־מ֖֮יה־ וְא֎ישׁ֑֞ה֌ וַת֌֎כְךַ֣ע וַת֌ֵ֔לֶד כ֌֎֜י֟נֶהֶ׀ְכ֥ו֌ ע֞לֶ֖יה֞ ׊֎ךֶ֜יה֞׃

English:

His daughter-in-law, the wife of Phinehas, was pregnant, about to give birth. When she heard the report that the Ark of God was captured and that her father-in-law and her husband were dead, she was seized with labor pains, and she crouched down and gave birth.

Eli's daughter-in-law, the wife of Phinehas, is pregnant and near her due date when the news arrives. Her premature labor, triggered by the shock of the triple catastrophe -- the Ark's capture, her father-in-law's death, and her husband's death -- brings the chapter's devastation into the most intimate human sphere.
ךש׎יRashi
ל֞לַת. עַל כ֞֌ךְחוֹ ׳ל֞לֶדֶת׳ ׀ֵ֌ךו֌שׁוֹ, וְאֵין לוֹ ד֎֌מְיוֹן ו֌מְנַחֵם ח֎בְ֌ךוֹ בְ֌חֵלֶק ׳יְל֞ל֞ה׳, לְ׀֎י שֶׁחֶבְלֵי לֵיד֞ת֞ה֌ ב֎֌יל֞ל֞ה ב֞֌או֌ ל֞ה֌, ו֎יסוֹד יְל־ל־ה, אֵין אוֹת ב֎֌יסוֹד֞ה֌ אֶל֞֌א ל֞מֶ׎ד לְבַד֞֌ה֌: נֶהֶ׀ְכו֌. נ֎שְׁתַ֌נ֌ו֌ מ֎כְ֌דַךְכ֞֌ן, לְכ־ךְ מֵת֞ה: ׊֎ךֶיה֞. ׊֎יךֵי דַ֌לְתֵי ב֎֌טְנ֞ה֌, ק׹דוני׮ל בלע׎ז:
To give birth. Obviously [this word] means 'to give birth.' There is no similar form [in Scriptures]. However, Menachem8Menachem was an authority on grammar and is often quoted by Rashi. placed this verb in the section dealing with the word יְל־ל־ה 'wailing,' because her birth pangs came upon her with wailing. The root of 'יְל־ל־ה' is the 'ל' alone. Came suddenly. Differed from what normally occurs, therefore she died. Her labor pains. [׊֎ךֶיה֞=hinges], i.e., 'the hinges of the doors of her womb';9 See Bechoros 45a.chardonel in O. F.

׀סוק כ׳ · Verse 20

Hebrew:

ו֌כְעֵ֣ת מו֌ת֞֗ה֌ וַת֌ְדַב֌ֵ֙ךְנ֞ה֙ הַנ֌֎׊֌֞ב֣וֹת ע֞לֶ֔יה֞ אַל֟ת֌֎֜יךְא֎֖י כ֌֎֣י בֵ֣ן י֞ל֑֞דְת֌ְ וְלֹ֥א ע֞נְת֖֞ה וְלֹא֟שׁ֥֞ת֞ה ל֎ב֌֞֜ה֌׃

English:

As she lay dying, the women attending her said, “Do not be afraid, for you have borne a son.” But she did not respond or pay heed.

As she lies dying, the attending women try to comfort her: 'You have borne a son.' But she does not respond or take notice. The failure of this conventional comfort -- a son to carry on the family -- reveals that something far greater than personal loss has shattered her. No new life can compensate for the departure of divine glory.

׀סוק כ׮א · Verse 21

Hebrew:

וַת֌֎קְך֣֞א לַנ֌ַ֗עַך א֎֜יכ֞בוֹד֙ לֵאמֹ֔ך ג֌֞ל֥֞ה כ֞ב֖וֹד מ֎י֌֎שְׂך֞אֵ֑ל אֶל֟ה֎ל֌֞קַח֙ אֲך֣וֹן ה֞אֱלֹה֎֔ים וְאֶל֟ח֞מ֎֖יה֞ וְא֎ישׁ֞֜ה֌׃

English:

She named the boy Ichabod, meaning, “The glory has departed from Israel”—referring to the capture of the Ark of God and to [the death of] her father-in-law and her husband.

Her dying act is to name the child Ichabod (Ee-Khavod), meaning 'Where is the glory?' or 'The glory has departed from Israel.' The name refers primarily to the capture of the Ark, and secondarily to her father-in-law and husband -- the sacred loss outweighs even the personal ones.
ךש׎יRashi
א֮י כ֞בוֹד. אֵין כ֞֌בוֹד, וְכֵן ׎יְמַלֵ֌ט א֮י נ־ק֮י׮ (איוב כב:ל), אֵין נ־ק֮י: אֶל ה֎ל֞֌קַח. כְ֌מוֹ עַל ה֎ל֞֌קַח, וְאֵין ש־׹֮יךְ לְזו֌זוֹ מ֎לְ֌שׁוֹן אֶל, לְמ֮י שֶׁי֌וֹדֵעַ לְה־ב֮ין דְ֌ב֞ךוֹ: אֶל ה֎ל֞֌קַח. איטיויך׎ש לאישטךי׀ו׎ש בלע׎ז: וְאֶל ח־מ֮יה־. וְאֶל ה֞ך֞ע֞ה הַזֹ֌את, שֶׁמֵ֌ת ח־מ֮יה־ וְא֎ישׁ֞ה֌:
I chavod. There is no glory; similar to, "He will save "10 Iyov 22:30.א֮י נ־ק֮י one who is not innocent, [meaning the same as] אֵין נ־ק֮י. Because of the capture of. Meaning the same as 'to the capture of', but it is unnecessary to remove the expression of 'to' for one who understands its meaning. Because of the capture of. Envers etweirs l'estre pris in O. F. And because of her father-in-law. I.e., because of this misfortune that her father-in-law and husband had perished.

׀סוק כ׮ב · Verse 22

Hebrew:

וַת֌ֹ֕אמֶך ג֌֞ל֥֞ה כ֞ב֖וֹד מ֎י֌֎שְׂך֞אֵ֑ל כ֌֎֥י נ֎לְקַ֖ח אֲך֥וֹן ה֞אֱלֹה֎֜ים׃ {×€}

English:

“The glory is gone from Israel,” she said, “for the Ark of God has been captured.”

The chapter closes with the dying woman's epitaph for an entire era: 'The glory is gone from Israel, for the Ark of God has been captured.' These are among the most haunting final words in Scripture -- spoken by an unnamed woman, they mark the end of the Shiloh sanctuary and the period of the Judges.

← I Samuel 3 | I Samuel 5 →

Back to I Samuel | Back to Nach Yomi

Last updated on
Chapter 3Chapter 5