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I Samuel 5

ืฉืžื•ืืœ ืืณ ืคืจืง ื”ืณ

Section: ื ื‘ื™ืื™ื ยท ื ื‘ื™ืื™ื ืจืืฉื•ื ื™ื | Book: I Samuel | Chapter: 5 of 31 | Day: 50 of 742

Date: April 2, 2026


ืงืœืื•ื“ ืขืœ ื”ื ืดืš

If chapter 4 told the story of the Arkโ€™s capture from Israelโ€™s perspective โ€” a catastrophe of loss and mourning โ€” chapter 5 tells the same story from the Philistine side, and the tone shifts from tragedy to something closer to dark comedy. The Philistines, having triumphed on the battlefield, bring the Ark into the temple of Dagon in Ashdod and set it beside their god as a trophy of war, a visible demonstration that their deity has defeated the God of Israel. What follows is a systematic, escalating humiliation that makes clear the Ark was never captured at all โ€” it was, so to speak, sent behind enemy lines.

The scene in Dagonโ€™s temple unfolds with deliberate narrative pacing. On the first morning the Ashdodites find Dagon fallen on his face before the Ark, as though prostrating himself in worship. They right the idol and say nothing. On the second morning Dagon is again on the ground, but now his head and both hands have been severed and lie on the threshold โ€” only the trunk (ื“ื’ื•ืŸ, the fish-form) remains. The Radak explains that the cutting of the head and hands symbolizes the total nullification of Dagonโ€™s power: the head representing wisdom and authority, the hands representing capacity for action. The text adds an etiological note that the priests of Dagon henceforth refuse to step on the temple threshold, a lasting testimony to their own godโ€™s defeat. Rashi observes that the threshold became a site of dread because it was there that Dagonโ€™s severed extremities had fallen โ€” the very entrance to the pagan sanctuary became a memorial to its godโ€™s impotence.

The plagues that follow transform the Ark from a theological embarrassment into a civic emergency. Godโ€™s hand (ื™ื“ ื”โ€™) falls heavy on Ashdod, striking its inhabitants with hemorrhoids (ืขืคืœื™ื) and spreading panic. The Ashdodites confess what the Israelite elders of chapter 4 never grasped: โ€œThe Ark of the God of Israel must not remain with us, for His hand has dealt harshly with us and with our god Dagonโ€ (ืœื ื™ืฉื‘ ืืจื•ืŸ ืืœื”ื™ ื™ืฉืจืืœ ืขืžื ื• ื›ื™ ืงืฉืชื” ื™ื“ื• ืขืœื™ื ื• ื•ืขืœ ื“ื’ื•ืŸ ืืœื”ื™ื ื•). The Philistines recognize both dimensions of the assault โ€” against their persons and against their theology โ€” while Israel had failed to see even one. The Ark is then shuttled from Ashdod to Gath to Ekron, and at each station the same pattern repeats: plague, panic, and desperate attempts to pass the unbearable burden to the next city. The Ekronites cry out in terror, โ€œThey have moved the Ark of the God of Israel to us to slay us and our kindred!โ€ (ื”ืกื‘ื• ืืœื™ ืืช ืืจื•ืŸ ืืœื”ื™ ื™ืฉืจืืœ ืœื”ืžื™ืชื ื™ ื•ืืช ืขืžื™).

The chapter ends with a striking image: โ€œThe outcry of the city went up to heavenโ€ (ื•ืฉื•ืขืช ื”ืขื™ืจ ืขืœืชื” ื”ืฉืžื™ื). This is language normally reserved for the cries of the oppressed reaching Godโ€™s ears โ€” the cry of Sodom, the cry of Israel in Egypt. Here it is the Philistines whose anguish ascends heavenward, and the irony is complete. The nation that believed it had captured Israelโ€™s God discovers that it is God who has captured them. The Ark needs no human army to defend it; exiled from its sanctuary, surrounded by enemies, it proves more formidable than it ever appeared while sitting quietly in Shiloh. The theological lesson reverberates across the entire Ark narrative: Godโ€™s power is not contingent on human stewardship, and His glory does not depend on the fate of those who carry it.


ืคืจืง ื”ืณ ยท Chapter 5

ืคืกื•ืง ืืณ ยท Verse 1

Hebrew:

ื•ึผืคึฐืœึดืฉืึฐืชึผึดื™ืึ™ ืœึธึฝืงึฐื—ึ”ื•ึผ ืึตึ–ืช ืึฒืจึฃื•ึนืŸ ื”ึธืึฑืœึนื”ึดึ‘ื™ื ื•ึทื™ึฐื‘ึดืึปึ›ื”ื•ึผ ืžึตืึถึฅื‘ึถืŸ ื”ึธืขึตึ–ื–ึถืจ ืึทืฉืึฐื“ึผึฝื•ึนื“ึธื”ืƒ

English:

When the Philistines captured the Ark of God, they brought it from Eben-ezer to Ashdod.

The opening verse bridges chapters 4 and 5, shifting the perspective from Israel's catastrophe to the Philistine side. Eben-ezer, the site of Israel's devastating defeat, was likely near Aphek in the Shephelah. Ashdod, one of the five Philistine city-states, was a major cultic center -- bringing the Ark there was a triumphal procession declaring Dagon's supremacy over Israel's God.

ืคืกื•ืง ื‘ืณ ยท Verse 2

Hebrew:

ื•ึทื™ึผึดืงึฐื—ึคื•ึผ ืคึฐืœึดืฉืึฐืชึผึดื™ืึ™ ืึถืชึพืึฒืจึฃื•ึนืŸ ื”ึธืึฑืœึนื”ึดึ”ื™ื ื•ึทื™ึผึธื‘ึดึฅืื•ึผ ืึนืชึ–ื•ึน ื‘ึผึตึฃื™ืช ื“ึผึธื’ึ‘ื•ึนืŸ ื•ึทื™ึผึทืฆึผึดึฅื™ื’ื•ึผ ืึนืชึ–ื•ึน ืึตึฅืฆึถืœ ื“ึผึธื’ึฝื•ึนืŸืƒ

English:

The Philistines took the Ark of God and brought it into the temple of Dagon and they set it up beside Dagon.

Placing the Ark beside Dagon was standard ancient Near Eastern practice: a captured deity's symbol was set at the feet of the victor's god as a trophy. Rashi explains that Dagon was fashioned in the form of a fish (from the word dag). The Philistines intended this as a theological statement -- their god had defeated Israel's God. The irony that unfolds in the next verses makes this placement the setup for Dagon's humiliation.
ืจืฉืดื™Rashi
Beside Dagon. The idol was made in the form of a fish.1 From the word ื“ึธื’ [=fish]. Some say that from the waist up it had a human form with hands, and from the waist down it looked like a fish.", hebrewText: "ืึตืฆึถืœ ื“ึธึผื’ื•ึนืŸ. ื“ึฐึผืžื•ึผืช ืขึธืฉื‚ื•ึผื™ ื›ึดึผื“ึฐืžื•ึผืช ื“ึธึผื’:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืฆื™ื’ื•. ื•ื™ืขืžื™ื“ื•:

ืคืกื•ืง ื’ืณ ยท Verse 3

Hebrew:

ื•ึทื™ึผึทืฉืึฐื›ึผึดึคืžื•ึผ ืึทืฉืึฐื“ึผื•ึนื“ึดื™ืึ™ ืžึดึฝืžึผื‡ื—ึณืจึธึ”ืช ื•ึฐื”ึดื ึผึตึฃื” ื“ึธื’ึ—ื•ึนืŸ ื ึนืคึตึคืœ ืœึฐืคึธื ึธื™ื•ึ™ ืึทึ”ืจึฐืฆึธื” ืœึดืคึฐื ึตึ–ื™ ืึฒืจึฃื•ึนืŸ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึทื™ึผึดืงึฐื—ื•ึผึ™ ืึถืชึพื“ึผึธื’ึ”ื•ึนืŸ ื•ึทื™ึผึธืฉืึดึฅื‘ื•ึผ ืึนืชึ–ื•ึน ืœึดืžึฐืงื•ึนืžึฝื•ึนืƒ

English:

Early the next day, the Ashdodites found Dagon lying face down on the ground in front of the Ark of GOD. They picked Dagon up and put him back in his place;

The first morning reveals Dagon fallen face-down before the Ark -- the posture of prostration and worship, as if Dagon himself acknowledges the God of Israel. Metzudat David notes the Ashdodites assumed this was accidental, which is why they simply restored the idol. Their willingness to dismiss the sign sets up the far more dramatic second collapse. The narrative's deliberate pacing -- one morning, then another -- builds suspense.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืœืคื ื™ื• ืืจืฆื”. ืขืœ ืคื ื™ื•, ื ืคืœ ืœืืจืฅ ืœืคื ื™ ื”ืืจื•ืŸ: ื•ื™ืฉื™ื‘ื•. ื›ื™ ื—ืฉื‘ื• ืฉื‘ืžืงืจื” ื ืคืœ:
ืจื“ืดืงRadak
", hebrewText: "ื ื•ืคืœ ืœืคื ื™ื•. ื›ืžื• ืขืœ ืคื ื™ื• ื•ื›ืŸ ืช"ื™ ืขืœ ืืคื•ื”ื™:

ืคืกื•ืง ื“ืณ ยท Verse 4

Hebrew:

ื•ึทื™ึผึทืฉืึฐื›ึผึดึฃืžื•ึผ ื‘ึทื‘ึผึนึ˜ืงึถืจึฎ ืžึดึฝืžึผื‡ื—ึณืจึธืชึ’ ื•ึฐื”ึดื ึผึตึฃื” ื“ึธื’ึ—ื•ึนืŸ ื ึนืคึตึคืœ ืœึฐืคึธื ึธื™ื•ึ™ ืึทึ”ืจึฐืฆึธื” ืœึดืคึฐื ึตึ–ื™ ืึฒืจึฃื•ึนืŸ ื™ึฐื”ึนื•ึธึ‘ื” ื•ึฐืจึนึจืืฉื ื“ึผึธื’ึœื•ึนืŸ ื•ึผืฉืึฐืชึผึตึฃื™โ€‰ื€ ื›ึผึทืคึผึฃื•ึนืช ื™ึธื“ึธึ—ื™ื• ื›ึผึฐืจึปืชื•ึนืชึ™ ืึถืœึพื”ึทืžึผึดืคึฐืชึผึธึ”ืŸ ืจึทึฅืง ื“ึผึธื’ึ–ื•ึนืŸ ื ึดืฉืึฐืึทึฅืจ ืขึธืœึธึฝื™ื•ืƒ

English:

but early the next morning, Dagon was again lying prone on the ground in front of the Ark of GOD. The head and both hands of Dagon were cut off, lying on the threshold; only Dagonโ€™s trunk was left intact.aDagonโ€™s trunk was left intact Meaning of Heb. uncertain.

The second collapse is dramatically escalated: Dagon's head and hands are severed and lie on the threshold, leaving only the fish-shaped trunk. Radak explains the symbolism -- the head represents wisdom and authority, the hands represent the capacity for action. With both removed, Dagon is rendered utterly powerless. The detail that only the trunk (dagon, the fish-form) remained underscores that nothing of substance was left of the idol.
ืจืฉืดื™Rashi
The threshold. The equivalent of ืึทืกึฐืงื•ึผืคึธื” [=threshold].", hebrewText: "ื”ึทืžึดึผืคึฐืชึธึผืŸ. ืึทืกึฐืงื•ึผืคึธึผื”:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ืจื•ืชื•ืช ืืœ ื”ืžืคืชืŸ. ื”ื™ื• ื›ืจื•ืชื•ืช ื•ืžื•ื ื—ื•ืช ืขืœ ื”ืžืคืชืŸ: ืจืง ื“ื’ื•ืŸ. ื’ื•ืฃ ื”ืขื‘ื•ื“ื” ื–ืจื” ื”ืขืฉื•ื™ ื‘ื“ืžื•ืช ื“ื’:
ืจื“ืดืงRadak
", hebrewText: "ืืœ ื”ืžืคืชืŸ. ื›ืžื• ืขืœ ื”ืžืคืชืŸ ื•ื›ืŸ ื•ื™ืš ืืช ื”ืคืœืฉืชื™ ืืœ ืžืฆื—ื• ื›ืžื• ืขืœ ื•ื”ืžืคืชืŸ ื”ื™ื ื”ืืกืงื•ืคื ื”ืชื—ืชื•ื ื” ืจืง ื“ื’ื•ืŸ ื ืฉืืจ ืขืœื™ื• ืืžืจื• ื›ื™ ื“ื’ื•ืŸ ืžื˜ื‘ื•ืจื• ื•ืœืžื˜ื” ื”ื™ื” ืฆื•ืจืช ื“ื’ ืœืคื™ื›ืš ื ืงืจื ื“ื’ื•ืŸ ื•ืžื˜ื‘ื•ืจื• ื•ืœืžืขืœื” ืฆื•ืจืช ืื“ื ื›ืžื• ืฉืืžืจ ื•ืฉืชื™ ื›ืคื•ืช ื™ื“ื™ื• ื›ืจื•ืชื•ืช ืืœ ื”ืžืคืชืŸ ื•ื–ื”ื• ืคื™ืจื•ืฉื• ืจืง ื“ื’ื•ืŸ ื ืฉืืจ ืขืœื™ื• ืฆื•ืจืช ื“ื’ ื ืฉืืจ ืขืœื™ื• ื•ื™"ืช ืœื—ื•ื“ ื’ื•ืคื™ื” ื“ื“ื’ื•ืŸ ืืฉืชืืจ ืขืœื•ื”ื™:

ืคืกื•ืง ื”ืณ ยท Verse 5

Hebrew:

ืขึทืœึพื›ึผึตึกืŸ ืœึนึฝืึพื™ึดื“ึฐืจึฐื›ื•ึผึฉ ื›ึนื”ึฒื ึตึจื™ ื“ึธื’ึœื•ึนืŸ ื•ึฐื›ื‡ึฝืœึพื”ึทื‘ึผึธืึดึงื™ื ื‘ึผึตื™ืชึพื“ึผึธื’ึ›ื•ึนืŸ ืขึทืœึพืžึดืคึฐืชึผึทึฅืŸ ื“ึผึธื’ึ–ื•ึนืŸ ื‘ึผึฐืึทืฉืึฐื“ึผึ‘ื•ึนื“ ืขึทึ–ื“ ื”ึทื™ึผึฅื•ึนื ื”ึทื–ึผึถึฝื”ืƒย {ืค}

English:

That is why, to this day, the priests of Dagon and all who enter the temple of Dagon do not tread on the threshold of Dagon in Ashdod.

An etiological note explaining a Philistine custom of avoiding the temple threshold. The irony is thick: the threshold became sacred to the Philistines not because of any positive revelation but because their own god's severed limbs fell there. Radak cites the midrash contrasting Philistine and Israelite responses to thresholds -- the Philistines merely avoided stepping on theirs, while Zephaniah 1:9 condemns those who 'leap over the threshold' with far greater severity.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืขืœ ื›ืŸ. ืขืœ ืฉืžืฆืื• ืขืœ ื”ืžืคืชืŸ ืจืืฉื• ื•ื›ืคื•ืช ื™ื“ื™ื•, ื”ื—ื–ื™ืงื• ื”ืžืคืชืŸ ืœืžืงื•ื ืงื“ื•ืฉ, ื•ืœื ื“ืจื›ื• ืขืœื™ื•: ื•ื›ืœ ื”ื‘ืื™ื. ืžื™ืชืจ ื”ืขื: ืžืคืชืŸ ื“ื’ื•ืŸ. ืžืคืชืŸ ื‘ื™ืช ื“ื’ื•ืŸ:
ืจื“ืดืงRadak
", hebrewText: "ืœื ื™ื“ืจื›ื•. ื‘ื“ืจืฉ ืจื‘ื™ ื™ืจืžื™ื” ื‘ืฉื ืจื‘ื™ ืฉืžื•ืืœ ื‘ืจ ืจื‘ื™ ื™ืฆื—ืง ืžืฆื™ื ื• ืฉื”ื—ืžื™ืจื• ื™ืฉืจืืœ ื‘ืข"ื ื™ื•ืชืจ ืžืื•ืžื•ืช ื”ืขื•ืœื ื‘ืื•ืžื•ืช ื”ืขื•ืœื ื›ืชื™ื‘ ืขืœ ื›ืŸ ืœื ื™ื“ืจื›ื• ืื‘ืœ ื‘ื™ืฉืจืืœ ื›ืชื™ื‘ ื•ืคืงื“ืชื™ ืขืœ ื›ืœ ื”ื“ื•ืœื’ ืขืœ ื”ืžืคืชืŸ ืงืคืฅ:

ืคืกื•ืง ื•ืณ ยท Verse 6

Hebrew:

ื•ึทืชึผึดื›ึฐื‘ึผึทึงื“ ื™ึทื“ึพื™ึฐื”ึนื•ึธึ›ื” ืึถืœึพื”ึธืึทืฉืึฐื“ึผื•ึนื“ึดึ–ื™ื ื•ึทื™ึฐืฉืึดืžึผึตึ‘ื ื•ึทื™ึผึทึคืšึฐ ืึนืชึธืึ™ (ื‘ืขืคืœื™ื) [ื‘ึผึทื˜ึผึฐื—ึนืจึดึ”ื™ื] ืึถืชึพืึทืฉืึฐื“ึผึ–ื•ึนื“ ื•ึฐืึถืชึพื’ึผึฐื‘ื•ึผืœึถึฝื™ื”ึธืƒ

English:

GODโ€™s hand lay heavy upon the Ashdodites, wreaking havoc among themโ€”striking Ashdod and its territorybAshdod and its territory Meaning of Heb. uncertain. Septuagint reads differently from our Heb. text; it also mentions mice swarming in the Philistine ships and invading their fields. Cf. the mention of โ€œmiceโ€ in 6.4, 18; and the note at 6.1. with hemorrhoids.

The assault now shifts from the theological to the physical. The phrase 'God's hand' (yad Hashem) becomes a refrain throughout this chapter, contrasting with the severed 'hands' of Dagon. Rashi explains the devastation included mice that invaded the land alongside the hemorrhoids. Radak notes the distinction between the written text (afalim, a euphemism) and the read text (techorim, the actual affliction), reflecting the Masorah's sensitivity to dignity even in describing a plague on enemies.
ืจืฉืดื™Rashi
And He devastated them. An expression [ืฉืึฐืžึธืžึธื”] meaning desolation. With hemorrhoids. The mesentery of the large intestine, a plague of the rectum. Mice would enter their recta, disembowel them, and crawl out.", hebrewText: "ื•ึทื™ึฐืฉึดืืžึตึผื. ืœึฐืฉืื•ึนืŸ ืฉึฐืืžึธืžึธื”: ื‘ึทึผื˜ึฐึผื—ื•ึนืจึดื™ื. ื—ึทืœึฐื—ึนืœึถืช, ื›ึทึผืจึฐื›ึฐึผืฉึธืื, ืžึทื›ึทึผืช ื”ึทื ึถึผืงึถื‘, ืขึทื›ึฐื‘ึธึผืจึดื™ื ื ึดื›ึฐื ึธืกึดื™ืŸ ื‘ึฐึผื ึดืงึฐื‘ึตื™ื”ึถื ื•ึฐืฉืื•ึนืžึฐื˜ึดื™ืŸ ื‘ึฐึผื ึตื™ ืžึฐืขึตื™ื”ึถื, ื•ึฐื™ื•ึนืฆึฐืึดื™ืŸ:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ื™ืฉืžื. ื‘ืžื” ืฉื”ื›ื” ืื•ืชื ื‘ืขืคื•ืœื™ื, ื•ื”ื™ื• ื‘ืฆื•ืจืช ื˜ื—ื•ืจื™ื:
ืจื“ืดืงRadak
", hebrewText: "ื‘ืขืคื•ืœื™ื. ื›ืชื™ื‘ ื•ืงืจื™ ื‘ื˜ื—ื•ืจื™ื ื•ื”ื›ืชื™ื‘ ื”ื•ื ืฉื ื›ื ื•ื™ ืœืชื—ืชื•ื ื™ื•ืช ื›ื™ ืขืคื•ืœื™ ืœืฉื•ืŸ ื’ื‘ื•ื”ื•ืช ื›ืžื• ืขืคืœ ื•ื‘ื—ืŸ ื•ื”ื›ื ื•ื™ ื‘ื”ืคืš ื•ื”ืงืจื™ ื”ื•ื ืฉื ื”ื—ื•ืœื™:

ืคืกื•ืง ื–ืณ ยท Verse 7

Hebrew:

ื•ึทื™ึผึดืจึฐืึฅื•ึผ ืึทื ึฐืฉืึตึฝื™ึพืึทืฉืึฐื“ึผึ–ื•ึนื“ ื›ึผึดื™ึพื›ึตึ‘ืŸ ื•ึฐืึธืžึฐืจึ—ื•ึผ ืœึนึฝืึพื™ึตืฉืึตึžื‘ ืึฒืจึจื•ึนืŸ ืึฑืœึนื”ึตึคื™ ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ืขึดืžึผึธึ”ื ื•ึผ ื›ึผึดึฝื™ึพืงึธืฉืึฐืชึธึคื” ื™ึธื“ื•ึนึ™ ืขึธืœึตึ”ื™ื ื•ึผ ื•ึฐืขึทึ–ืœ ื“ึผึธื’ึฅื•ึนืŸ ืึฑืœึนื”ึตึฝื™ื ื•ึผืƒ

English:

When the people of Ashdodcthe people of Ashdod I.e., the leaders, on the townspeopleโ€™s behalf. saw how matters stood, they said, โ€œThe Ark of the God of Israel must not remain with us, for his hand has dealt harshly with us and with our god Dagon.โ€

The Ashdodites arrive at a theological conclusion that eluded Israel in chapter 4: they recognize that God's power operates on two fronts simultaneously -- against their persons and against their deity. Their confession that God's hand was harsh 'upon us and upon Dagon our god' acknowledges what Israel's elders never grasped when they sent the Ark into battle as a talisman. The Philistines prove more theologically perceptive than Israel in this episode.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื›ื™ ื›ืŸ. ืืฉืจ ื”ืืจื•ืŸ ืขืฉื” ื‘ื”ื ืฉืคื˜ื™ื ื•ื‘ืืœื”ื™ื”ื:

ืคืกื•ืง ื—ืณ ยท Verse 8

Hebrew:

ื•ึทื™ึผึดืฉืึฐืœึฐื—ึกื•ึผ ื•ึทื™ึผึทืึทืกึฐืคื•ึผึฉ ืึถืชึพื›ึผื‡ืœึพืกึทืจึฐื ึตึจื™ ืคึฐืœึดืฉืึฐืชึผึดึœื™ื ืึฒืœึตื™ื”ึถึ—ื ื•ึทื™ึผึนึฝืืžึฐืจื•ึผึ™ ืžึทึฝื”ึพื ึผึทืขึฒืฉื‚ึถึ—ื” ืœึทึฝืึฒืจื•ึนืŸึ™ ืึฑืœึนื”ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ื•ึทื™ึผึนึฃืืžึฐืจึ”ื•ึผ ื’ึผึทึฃืช ื™ึดืกึผึนึ”ื‘ ืึฒืจึ–ื•ึนืŸ ืึฑืœึนื”ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ‘ืœ ื•ึทื™ึผึทืกึผึตึ•ื‘ึผื•ึผ ืึถืชึพืึฒืจึ–ื•ึนืŸ ืึฑืœึนื”ึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึฝืœืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

They sent messengers and assembled all the lords of the Philistines and asked, โ€œWhat shall we do with the Ark of the God of Israel?โ€ They answered, โ€œLet the Ark of the God of Israel be removed to Gath.โ€ So they moved the Ark of the God of Israel [to Gath].

The assembly of all five Philistine lords (seranim) reveals the political structure of Philistia -- a pentapolis with collective decision-making. Their decision to move the Ark to Gath rather than return it suggests they still hope the plagues are coincidental. Radak notes the repeated phrase 'Ark of the God of Israel' -- the Philistines consistently use God's national title, unable to deny His identity even as they try to manage His presence.
ืจื“ืดืงRadak
", hebrewText: "ื’ืช ื™ืกื•ื‘. ืœื’ืช ื•ืจื‘ื™ื ื›ืžื•ื”ื•: ื•ื™ืกื‘ื• ืืช ืืจื•ืŸ ืืœื”ื™ ื™ืฉืจืืœ. ื‘ื“ื’ืฉ ื”ืกืž"ืš ื•ื”ื‘ื™"ืช:

ืคืกื•ืง ื˜ืณ ยท Verse 9

Hebrew:

ื•ึทื™ึฐื”ึดึžื™ ืึทื—ึฒืจึตึฃื™โ€‰ื€ ื”ึตืกึทึฃื‘ึผื•ึผ ืึนืชึ—ื•ึน ื•ึทืชึผึฐื”ึดึจื™ ื™ึทื“ึพื™ึฐื”ึนื•ึธึคื”โ€‰ื€โ€‰ื‘ึผึธืขึดื™ืจึ™ ืžึฐื”ื•ึผืžึธื”ึ™ ื’ึผึฐื“ื•ึนืœึธึฃื” ืžึฐืึนึ”ื“ ื•ึทื™ึผึทืšึฐึ™ ืึถืชึพืึทื ึฐืฉืึตึฃื™ ื”ึธืขึดึ”ื™ืจ ืžึดืงึผึธื˜ึนึ–ืŸ ื•ึฐืขึทื“ึพื’ึผึธื“ึ‘ื•ึนืœ ื•ึทื™ึผึดืฉื‚ึผึธืชึฐืจ๏ฟฝ๏ฟฝื•ึผ ืœึธื”ึถึ–ื (ืขืคืœื™ื) [ื˜ึฐื—ึนืจึดึฝื™ื]ืƒ

English:

And after they had moved it, GODโ€™s hand came against the city, causing great panicโ€”striking the inhabitants, young and old, so that hemorrhoids broke outdbroke out Meaning of Heb. uncertain. among them.

The plague follows the Ark to Gath, proving this is no local phenomenon. The text emphasizes that both young and old were struck -- none could escape. Rashi and Metzudat David explain that the afflictions were internal and hidden (from the root s-t-r, concealment), adding an element of shame to the physical suffering. The escalating pattern -- first Dagon's humiliation, then plagues in Ashdod, now plagues in Gath -- demonstrates that moving the Ark only spreads the punishment.
ืจืฉืดื™Rashi
And they were afflicted internally.ื•ึทื™ึดืฉึนึผึธืชึฐืจื•ึผ is identical with ื•ึทื™ึดืกึผึธืชึฐืจื•ึผ for it is listed in the Masora among those words written with a 'ืฉึน' and explained as though it were written with a 'ืก' meaning "there was a plague in the hidden parts of the body."2Or it may mean that the plague occurred at night when it was dark and they were unable to see the ืฉืึฐืจึธืฆึดื™ื, i.e., the plague was hidden from them.โ€”Da'as Sofrim", hebrewText: "ื•ึทื™ึดึผืฉึธึผื‚ืชึฐืจื•ึผ. ื›ึฐึผืžื•ึน ื•ึทื™ึดึผืกึธึผืชึฐืจื•ึผ, ืฉึถืื”ึฒืจึตื™ ื”ื•ึผื ื‘ึทึผืžึธึผืกื•ึนืจึถืช ื›ึฐึผืชื•ึผื‘ึดื™ื ืฉึดืื™ืดืŸ, ื•ึผืžึฐืคึนืจึธืฉึดืื™ื ื‘ึดึผืœึฐืฉืื•ึนืŸ ืกึธืžึถืดืšึฐ, ืžึทื›ึทึผืช ื‘ึตึผื™ืช ื”ึทืกึฐึผืชึธืจึดื™ื:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื™ื“ ื”ืณ ื‘ืขื™ืจ. ืžื›ืช ื™ื“ ื”ืณ ื‘ืขื™ืจ ื’ืช: ื•ื™ืฉืชืจื•. ื”ืขืคื•ืœื™ื, ื”ื™ื• ื‘ื”ื ื ืกืชืจื™ื ื”ืจื‘ื” ืžื‘ืคื ื™ื, ื”ื™ื•ืชืจ ืžื›ืื™ื‘ื™ื:
ืจื“ืดืงRadak
", hebrewText: "ื•ื™ืฉืชืจื• ืœื”ื. ื›ืชื™ื‘ ื‘ืฉื™"ืŸ ื•ื”ื•ื ื›ืžื• ื‘ืกืž"ืš ื•ืคื™' ืฉื”ื™ื” ืœื”ื ืžื›ืช ื”ื˜ื—ื•ืจื™ื ื‘ืžืงื•ื ืกืชืจ ืžื‘ืคื ื™ื ื•ื”ื™ื” ืงืฉื” ืœื”ื ืžืžื” ืฉืื ื”ื™ื” ืœื”ื ื‘ืžืงื•ื ื’ืœื•ื™ ื•ืชืจื’ื•ื ื•ืœืงื• ื™ืชื”ื•ืŸ ื‘ื˜ื—ื•ืจื™ื:

ืคืกื•ืง ื™ืด ยท Verse 10

Hebrew:

ื•ึทึฝื™ึฐืฉืึทืœึผึฐื—ึ›ื•ึผ ืึถืชึพืึฒืจึฅื•ึนืŸ ื”ึธืึฑืœึนื”ึดึ–ื™ื ืขึถืงึฐืจึ‘ื•ึนืŸ ื•ึทื™ึฐื”ึดึ—ื™ ื›ึผึฐื‘ึจื•ึนื ืึฒืจึคื•ึนืŸ ื”ึธึฝืึฑืœึนื”ึดื™ืึ™ ืขึถืงึฐืจึ”ื•ึนืŸ ื•ึทื™ึผึดื–ึฐืขึฒืงึจื•ึผ ื”ึธืขึถืงึฐืจึนื ึดึœื™ื ืœึตืืžึนึ—ืจ ื”ึตืกึทึคื‘ึผื•ึผ ืึตืœึทื™ึ™ ืึถืชึพืึฒืจื•ึนืŸึ™ ืึฑืœึนื”ึตึฃื™ ื™ึดืฉื‚ึฐืจึธืึตึ”ืœ ืœึทื”ึฒืžึดื™ืชึตึ–ื ึดื™ ื•ึฐืึถืชึพืขึทืžึผึดึฝื™ืƒ

English:

Then they sent the Ark of God to Ekron. But when the Ark of God came to Ekron, the Ekronites cried out, โ€œThey have moved the Ark of the God of Israel to us to slay us and our kindred.โ€

By the time the Ark reaches Ekron, the third Philistine city, the pattern is unmistakable. The Ekronites' outcry is immediate -- they do not wait for the plague to strike before protesting. Their accusation that the other lords have sent the Ark 'to slay us' reveals the Ark has become a weapon no city wants. The text shifts from the darkly comic tone of the Dagon episode to genuine terror.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ื•ืืช ืขืžื™. ื›ื™ ืฉืจื™ ื”ืขื ื”ื™ื• ื”ื–ื•ืขืงื™ื:
ืจื“ืดืงRadak
", hebrewText: "ืœื”ืžื™ืชื ื™ ื•ืืช ืขืžื™. ืฉืจื™ ืขื™ืจ ืขืงืจื•ืŸ ืืžืจื• ื›ืŸ:

ืคืกื•ืง ื™ืดื ยท Verse 11

Hebrew:

ื•ึทื™ึผึดืฉืึฐืœึฐื—ึจื•ึผ ื•ึทื™ึผึทืึทืกึฐืคึœื•ึผ ืึถืชึพื›ึผื‡ืœึพืกึทืจึฐื ึตึฃื™ ืคึฐืœึดืฉืึฐืชึผึดึ—ื™ื ื•ึทื™ึผึนึฝืืžึฐืจื•ึผึ™ ืฉืึทืœึผึฐื—ึžื•ึผ ืึถืชึพืึฒืจึจื•ึนืŸ ืึฑืœึนื”ึตึคื™ ื™ึดืฉื‚ึฐืจึธืึตืœึ™ ื•ึฐื™ึธืฉืึนึฃื‘ ืœึดืžึฐืงื•ึนืžึ”ื•ึน ื•ึฐืœึนืึพื™ึธืžึดึฅื™ืช ืึนืชึดึ–ื™ ื•ึฐืึถืชึพืขึทืžึผึดึ‘ื™ ื›ึผึดึฝื™ึพื”ึธื™ึฐืชึธึคื” ืžึฐื”ึฝื•ึผืžึทืชึพืžึธึ™ื•ึถืชึ™ ื‘ึผึฐื›ื‡ืœึพื”ึธืขึดึ”ื™ืจ ื›ึผึธื‘ึฐื“ึธึฅื” ืžึฐืึนึ›ื“ ื™ึทึฅื“ ื”ึธืึฑืœึนื”ึดึ–ื™ื ืฉืึธึฝืืƒ

English:

They too sent messengers and assembled all the lords of the Philistines and said, โ€œSend the Ark of the God of Israel away, and let it return to its own place, that it may not slay us and our kindred.โ€ For the panic of death pervaded the whole city, so heavily had the hand of God fallen there;

A second assembly of the Philistine lords, but the tone has shifted from deliberation to desperation. The phrase 'mehumat mavet' (panic of death) intensifies the language. Rashi connects all instances of mehuma in Tanakh to divine thunder, citing the parallel in I Samuel 7:10 where God thunders against the Philistines. The demand to return the Ark 'to its own place' concedes total defeat -- the Philistines now acknowledge they cannot hold it.
ืจืฉืดื™Rashi
Deadly upheaval. All upheavals [mentioned in Scripture] are caused by thunder. The following is the origin: "Adonoy thundered with a great noise on that day against the Philistines, making them panic.3Below 7:10. It is so explained in the Aggadah of Thirty-Two Rules of R. Eliezer, the son of R. Yose Haglili.", hebrewText: "ืžึฐื”ื•ึผืžึทืช ืžึธื•ึถืช. ื›ึธึผืœ ืžึฐื”ื•ึผืžื•ึนืช ืขึทืœ ื™ึฐื“ึตื™ ืจึทืขึทื, ื•ึฐื–ึถื” ืึฒื‘ึดื™ื”ึถืŸ, ืดื•ึทื™ึทึผืจึฐืขึตื ื”ืณ ื‘ึฐึผืงื•ึนืœ ื’ึธึผื“ื•ึนืœ (ื‘ึทึผื™ึผื•ึนื ื”ึทื”ื•ึผื) ืขึทืœ ืคึฐึผืœึดืฉึฐืืชึดึผื™ื ื•ึทื™ึฐื”ึปืžึตึผืืด (ืฉืžื•ืืœ ื ื–:ื™), ื›ึธึผืšึฐ ืžึฐืคึนืจึธืฉื ื‘ึฐึผืึทื’ึธึผื“ึทืช ืฉึฐืืœืฉึดืื™ื ื•ึผืฉึฐืืชึทึผื™ึดื ืžึดื“ึผื•ึนืช ื“ึฐึผืจึทื‘ึดึผื™ ืึฑืœึดื™ืขึถื–ึถืจ ื‘ึฐึผื ื•ึน ืฉึถืืœ ืจึทื‘ึดึผื™ ื™ื•ึนืกึตื™ ื”ึทื’ึฐึผืœึดื™ืœึดื™:
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืžื”ื•ืžืช ืžื•ืช. ืžืœื‘ื“ ืžื›ืช ื”ืขืคื•ืœื™ื, ื”ื™ืชื” ื‘ื”ื ืžื’ืคืช ื”ืณ:

ืคืกื•ืง ื™ืดื‘ ยท Verse 12

Hebrew:

ื•ึฐื”ึธึฝืึฒื ึธืฉืึดื™ืึ™ ืึฒืฉืึถึฃืจ ืœึนืึพืžึตึ”ืชื•ึผ ื”ึปื›ึผึ–ื•ึผ (ื‘ืขืคืœื™ื) [ื‘ึผึทื˜ึผึฐื—ึนืจึดึ‘ื™ื] ื•ึทืชึผึทึ›ืขึทืœ ืฉืึทึฝื•ึฐืขึทึฅืช ื”ึธืขึดึ–ื™ืจ ื”ึทืฉืึผึธืžึธึฝ๏ฟฝ๏ฟฝึดืืƒย {ืก}ย ย ย ย ย ย ย ย 

English:

and those who did not die were stricken with hemorrhoids. The outcry of the city went up to heaven.

The chapter's closing image -- 'the outcry of the city went up to heaven' -- uses language typically reserved for the cries of the oppressed reaching God's ears, as with Sodom or Israel in Egypt. Metzudat David calls this hyperbole expressing the enormity of their suffering. The theological irony is complete: the nation that thought it captured Israel's God now cries out to the heavens, and the Ark that sat quietly in Shiloh has proven more formidable in exile than it ever appeared at home.
ืžืฆื•ื“ืช ื“ื•ื“Metzudat David
", hebrewText: "ืืฉืจ ืœื ืžืชื•. ื‘ื”ืžื’ืคื”: ื”ืฉืžื™ื. ื”ื•ื ืžื“ืจืš ื’ื•ื–ืžื, ื•ืจืฆื” ืœื•ืžืจ ื’ื“ืœื” ืžืื•ื“ ืขื“ ืœืžืขืœื”:

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