Artwork by Douglas Kallerson
1 Samuel 5:1-12
Pandemonium, Whopping
(Typed 2 June 2025) In Romans, Paul gives reasons why God is just and how even our unrighteousness demonstrates the righteousness of God. One of his lines of reasoning is found in verse 3:7. He asks, “For if the truth of God has increased through my lie to His glory, why am I also still judged as a sinner?”
The word “for” looks back to the previous two examples that he gave. He makes his case by citing arguments people could give to justify both their sin and why God should overlook it. He then says, “if the truth of God has increased through my lie…”
God, throughout His word as well as through the moral compass He has placed within man, lets us know that sin will be punished. In punishing sin, God demonstrates His holiness. His punishment of our sin because of His holiness demonstrates that He is truthful in His judgments.
He says He will punish, and then He follows through. This validates the truth of God to us and thus brings Him glory. As such, God is proven truthful and even glorified through my lying, so how can He punish me? I have only increased His glory… see the great thing I have done!
Text Verse: “Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.” Romans 3:19, 20
The argument just proposed about God being glorified through my lying reflects the faulty reasoning of someone attempting to justify his perverse actions. There are several points that have to be considered. The first is that the lying is actually intended to do the opposite of what is claimed.
Lying is intended to protect and elevate self, not God. When a person lies, it is motivated by self-serving interests, not another’s glory.
Second, if “the truth of God is increased through my lie to His glory” because He has promised to judge sin, then if He doesn’t judge my sin, the truth of God isn’t increased through my lie at all!
The question, “Why am I also still judged as a sinner?” is invalidated by the faulty premise of the question. Also, God doesn’t need man to be glorified. He is glorious in and of Himself.
The “glory” which is reasoned by the one proposing the argument is the glory of God in the eyes of His creation, not His innate glory. Likewise, the truth of God isn’t “increased” in God. Rather, God is truth. And so, the increase is found in our realization of His truth.
God’s character isn’t dependent on man, and He isn’t dependent on what we think about Him. Our perceptions of Him don’t change His innate truth or glory.
The answer to “Why am I still judged as a sinner?” is found in the fact that I am a sinner, and I am deserving of punishment based on my sin. To attempt to justify sin by using faulty reasoning can only add to my judgment. It will not fool God into throwing up His hands and overlooking my misdeeds.
What does this have to do with the ark being carried to the Philistines? The passage today will reveal that those who think they are pleasing to God during this dispensation through law observance are only fooling themselves.
This is a profound truth that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. In the Buboes (verses 1-7)
Then the Philistines took the ark of God and brought it from Ebenezer to Ashdod.
u-phelishtim laqekhu eth aron ha’elohim vayviuhu me’even ha’ezer ashdodah – “And Philistines, they took Ark the God and they caused to bring it from Stone, the Helper Ashdod-ward.”
With the capture of the ark and the death of Eli and his sons, the narrative now turns solely to the details about the ark while it is in captivity. It is the time that the land is denuded of its glory. That is seen in the words of Psalm 78 –
“So that He forsook the tabernacle of Shiloh,
The tent He had placed among men,
61 And delivered His strength into captivity,
And His glory into the enemy’s hand.
62 He also gave His people over to the sword,
And was furious with His inheritance.
63 The fire consumed their young men,
And their maidens were not given in marriage.
64 Their priests fell by the sword,
And their widows made no lamentation.” Psalm 78:60-64
Ashdod is one of the five capital cities of the Philistines at this time. In the New Testament, it is known as Azotus (Acts 8:40). Today, it is a beautiful city in Israel. It sits along the coast between Tel Aviv and Ashkelon, which is north of Gaza.
Strong’s indicates Ashdod means Ravager based on the root shadad, to devastate or destroy. Abarim gives several possibilities, such as Mountain Slope, Ravine Bottom, Fortress, Demon Place, or Furrowed Field. They also provide the unusual name Fire of David based on esh, fire, and dod, David. Using that logic, it would also mean Fire of the Beloved.
Philistines means Weakeners. Ebenezer, with the article (even ha’ezer), would mean Stone the Helper.
2 When the Philistines took the ark of God, they brought it into the house of Dagon
vayiqhu phelishtim eth aron ha’elohim vayaviu oto beith dagon – “And they took, Philistines, Ark the God and they caused to bring it temple Dagon.” The words are similar to the previous verse but show the progression of events –
And Philistines, they took Ark the God, and they caused to bring Him from Stone, the Hepler Ashdod-ward.
And they took, Philistines, Ark the God, and they caused to bring Him temple Dagon.
The reason for bringing the ark to the house of Dagon is to use it as an offering to their god. It is intended to be a proof that Dagon is greater than the God of Israel. Because of this…
2 (con’t) and set it by Dagon.
vayatsigu otho etsel dagon – “And they caused to position it aside Dagon.” The word yatsag, to permanently place, is used. It is more definitive than the normal word, sum, to set. They have positioned the ark as a permanent reminder of their victory over Israel, and thus, the God of Israel.
Dagon comes from dag, fish. This signifies abundance. Hence, the word daga means to multiply or increase. The word dagan refers to cereal crops in general, thus natural abundance. Therefore, Dagon can mean Fish, Increase, or Cultivation of Natural Abundance.
The Philistines’ cities are coastal, thus, having a fish as their deity is logical, at least from a fallen human standpoint. The idol representing Dagon was believed to have the upper half reflecting a man and the lower half reflecting a fish.
One Assyrian depiction has a man cloaked in a fish with the mouth of the fish looking like one of the pointy hats of Catholic bishops. The rest of the fish hung like a garment around the man.
3 And when the people of Ashdod arose early in the morning, there was Dagon, fallen on its face to the earth before the ark of the Lord.
vayashkimu ashdodim mimakhorath vehineh dagon nophel lephanav artsah liphne aron Yehovah – “And they caused to rise early, Ashdodites, from morrow. And behold! Dagon falling to his face, earthward, to faces Ark Yehovah.”
Rising early in the morning appears to indicate a priestly duty, such as making an offering to their god. For this or some other reason, they went in to attend to Dagon. However, despite the ark having been positioned aside Dagon, it is Dagon that is lying prostrate before the ark. The idea of triumph is thus turned on its head, or maybe better, “fallen on its face!”
Despite this, the Philistines have not yet clued into the significance of the matter…
3 (con’t) So they took Dagon and set it in its place again.
vayiqekhu eth dagon vayashivu otho limeqomo – “And they took Dagon, and they caused to set it in its place.” When one has to lift up his god and set it in place, it should be obvious that it is not a god. Obviously, they carried the ark in, and so they could assume this is a comparable event. But the ark is the place where the God of Israel dwelt, not Him.
Despite that, the ark is typologically given to represent Jesus, but that is not the point at this time. The Philistines have misunderstood the nature of the ark, assuming it is like their god. The Lord is instructing them that this is not the case…
4 And when they arose early the next morning, there was Dagon, fallen on its face to the ground before the ark of the Lord.
vayashkimu vaboqer mimakhorath vehineh dagon nophel lephanav artsah liphne aron Yehovah – “And they caused to rise early in the morning from morrow. And behold! Dagon falling to its face, earthward, to faces Ark Yehovah.” After righting Dagon and having it stand all day long, they must have figured all was good. However, a repeat of the previous night revealed that such was not the case. And more…
4 (con’t) The head of Dagon and both the palms of its hands were broken off on the threshold;
Rather: verosh dagon ushtei kapoth yadav keruthoth el hamiphtan – “And head Dagon, and two palms its hands, cut unto the threshold.” The meaning is that the two parts of the idol that were specifically human in appearance were cut off. The form would be a fish, but the head was cut off.
Likewise, the palms of the hands would appear like human hands. Thus, they were sliced off from the hands. And more, they lay upon the miphtan, threshold. This is a new word seen twice in this account, five times in Ezekiel, and once in Zephaniah 1:9.
It is from the word pethen, an asp. That is derived from an unused root signifying to twist. The connection is that the threshold is stretched out as the asp stretches out.
The rosh, head, signifies that which is chief, first, of highest importance, etc. The, kaph, palm (and sole), signifies possession and/or the state of something. Thus, Dagon is not the chief god, it has no authority, and it possesses nothing. Of this failed god, it next says…
4 (con’t) only Dagon’s torso was left of it.
Rather: raq dagon nishar alav – “Only Dagon, it was left, upon it.” The meaning is that the fish part remained. And it wasn’t as if the idol had fallen over and the things were broken off. Rather, the head and palms were cut off and lying on the threshold, separate from it. It was an evident, visual event that could not be explained away.
5 Therefore neither the priests of Dagon nor any who come into Dagon’s house tread on the threshold of Dagon in Ashdod to this day.
al ken, lo yidre’khu kohane dagon vekal habaim beith dagon al miphtan dagon beashdod ad ha’yom hazeh – “Upon thus not they tread, priests Dagon and all the ‘coming house Dagon,’ upon threshold Dagon in Ashdod until the day, the this.” Because of the events that occurred, a new and superstitious practice took hold. Rather than stepping on the threshold, they would step over it. Of this, Clarke rightly states –
“Thus it was ordered, in the Divine providence, that, by a religious custom of their own, they should perpetuate their disgrace, the insufficiency of their worship, and the superiority of the God of Israel.” Adam Clarke
The words “until the day, the this” indicate that the narrative was written and compiled some amount of time later. It was a practice that endured and became a regular part of their customs when going before Dagon.
The practice of leaping over the threshold is something that the inhabitants of Jerusalem took up, as indicated in Zephaniah 1 –
“And it shall be,
In the day of the Lord’s sacrifice,
That I will punish the princes and the king’s children,
And all such as are clothed with foreign apparel.
9 In the same day I will punish
All those who leap over the threshold,
Who fill their masters’ houses with violence and deceit.” Zephaniah 1:8, 9
It is debated whether this habit was adopted from the narrative in 1 Samuel or not. The same word, miphtan, is used in both, and there is no other reference to the habit. It appears that someone probably heard of the practice and adopted it at the temple in Jerusalem as people tend to do.
6 But the hand of the Lord was heavy on the people of Ashdod,
vatikhbad yad Yehovah el ha’ashdodim – “And it heavy, hand Yehovah, unto the Ashdodites.” This is the first of two times the name Yehovah will be mentioned apart from the ark. Both are the narrator referring to the hand of Yehovah being on the people as punishment.
The hand is the position of power and authority. The hand of Yehovah being heavy upon those of Ashdod means that He is wielding His power and authority against them.
They thought they were superior to Him and Israel because they prevailed in battle, but the lesson was for Israel to learn from, not because of their greatness. At the same time, those of Ashdod would also learn…
6 (con’t) and He ravaged them and struck them with tumors, both Ashdod and its territory.
The written and the oral Hebrew are different: vayshimem vayak otham baophalim eth ashdod veeth gevuleha – “And He caused to ravage them, and He caused to strike them in the buboes, Ashdod and her borders.” The written Hebrew says baophalim, in the XXX. The problem is that no one is sure what ophalim are. In verse 6:5, it says –
“And you will make images your buboes [ophalim] and images your mice the ‘causing to ruin’ the land. And you will give to God Israel glory, if not He will cause to lighten His hand from upon you, and from upon your gods, and from upon your land.”
As such, it is something that is caused by rats. Due to the difficulty of the translation, the oral Hebrew is changed to batekhorim, “in the tumors,” in both verses. Deuteronomy 28:27 uses the same word, ophalim, which the oral also changes to tekhorim, tumors.
“The Lord will strike you with the boils of Egypt, with tumors, with the scab, and with the itch, from which you cannot be healed.” Deuteronomy 28:27
I have translated ophalim as buboes. These are painful, swollen lymph nodes, resulting from bubonic plague. These buboes can turn black and necrotic. This will cause the surrounding tissue to rot away. They can also rupture with discharges of large amounts of pus. Thus, this analysis is perfectly in line with the words of verse 6:4.
Each time the word “tumors” is used in these verses by the NKJV, it is from the oral rather than the written Hebrew. Despite this, the written, ophalim, should be considered the correct rendering.
7 And when the men of Ashdod saw how it was, they said, “The ark of the God of Israel must not remain with us,
vayiru anshe ashdod ki khen veameru lo yeshev aron elohe Yisrael imanu – “And they saw, men Ashdod, for thus. And they said, ‘Not it will sit, Ark God Israel, with us.’” There is an understanding that the plague upon them was a result of the ark they possessed. However, they apparently think that the plague is a result of their location, or them as a particular people, and not necessarily because of the ark being taken from Israel.
This would be a logical assumption because they had won the battle. Otherwise, they would have lost. As for them, they say…
7 (con’t) for His hand is harsh toward us and Dagon our god.”
ki qashetah yado alenu veal dagon elohenu – “For it severe upon us and upon Dagon our god.” They are the people of Dagon. The ark has brought trouble upon them and on the god of their temple. In order to resolve the matter, they will devise other plans…
When a god isn’t a god, shouldn’t we know?
How is it that we can’t get this right?
Let us not worship what is false, even if though…
We don’t know the true God by sight
To not know what is true is one thing
But to worship what we know is false is another
To do this would make us a ding-a-ling (aling)
Let us not be ding-a-lings, brother
We can seek out the true while rejecting the rong
This is what we should do
To this unknown God, we should sing our song
Until we know He who is true
II. To Kill Me and My People
8 Therefore they sent and gathered to themselves all the lords of the Philistines, and said, “What shall we do with the ark of the God of Israel?”
vayishlekhu vayaasephu eth kal sarne phelishtim alehem vayomeru mah naaseh laaron elohe Yisrael – “And they will send, and they will gather all axles Philistines unto them, and they said, ‘What we do to Ark God Israel?’” The word that describes the leaders of the five major cities of the Philistines is seren, an axle. Thus, the leader is the central figure upon whom the city turns.
The leaders are called because a problem and its cause have been identified. They know it would be unwise to arbitrarily return the ark to Israel, but it would also be unwise to move the ark to another Philistine city without an agreement to do so.
Therefore, they have called the leaders to discuss and decide…
8 (con’t) And they answered, “Let the ark of the God of Israel be carried away to Gath.” So they carried the ark of the God of Israel away.
vayomeru gath yisov aron elohe Yisrael vayasebu eth aron elohe Yisrael – “And they said, ‘Gath! It will turn, Ark God Israel.’ And they caused to turn Ark God Israel.” The decision is to turn the ark from Ashdod to Gath. Ostensibly, there was no temple of Dagon there. Therefore, the lords could see what happened. If nothing, it would tell them that the conflict was between the Lord and Dagon.
The meaning of Gath is Winepress. In Scripture, the winepress is a place of judgment symbolized by the treading out of grapes. However, in treading out grapes, there is also a sense of joy because of the produce derived from the process. This is seen in the symbolism of Revelation –
“Then another angel came out of the temple which is in heaven, he also having a sharp sickle.
18 And another angel came out from the altar, who had power over fire, and he cried with a loud cry to him who had the sharp sickle, saying, ‘Thrust in your sharp sickle and gather the clusters of the vine of the earth, for her grapes are fully ripe.’ 19 So the angel thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of God. 20 And the winepress was trampled outside the city, and blood came out of the winepress, up to the horses’ bridles, for one thousand six hundred furlongs.” Revelation 14:17-20
9 So it was, after they had carried it away, that the hand of the Lord was against the city with a very great destruction;
vayhi akhare hesobu otho vatehi yad Yehovah bair mehumah gedolah meod – “And it will be after they caused to turn it, and it was, hand Yehovah, in the city – pandemonium, whopping, very.” As before, the hand of the Lord, His power and authority, is brought to bear against the city. In turn, that caused severe pandemonium.
The word mehumah signifies an uproar. It is derived from hum, to make an uproar. It is an onomatopoetic expression where the noise of the events hums out in profuse and profound panic and pandemonium…
9 (con’t) and He struck the men of the city, both small and great, and tumors broke out on them.
vayakh eth anshe ha’ir miqaton vead gadol vayisateru lahem ophalim – “And He caused to strike men the city, from diminutive and until great, and it was erupted to them buboes.” The word sathar is found only here. It signifies to erupt, burst, or break out. This is exactly what buboes do.
And more, these eruptions were indiscriminate in who they came upon. From the smallest to the greatest, it affected them all. Because of this, and not cluing into the obvious trouble they were in…
10 Therefore they sent the ark of God to Ekron.
vayshalekhu eth aron ha’elohim eqron – “And they will send, Ark the God, Ekron.” After the breakouts in Ashdod and Gath, they decided to give it another try by sending it to Ekron. The name comes from aqar, to pluck up or uproot. But that is from the same as eqer, an offshoot or descendant. Hence, the name could mean either Offshoot or Uprooted.
10 (con’t) So it was, as the ark of God came to Ekron, that the Ekronites cried out, saying, “They have brought the ark of the God of Israel to us, to kill us and our people!”
vayhi kevo aron ha’elohim eqron vayizeaqu ha’eqronim lemor hesabu elay eth aron elohe Yisrael lahamitheni veeth ami – “And it was, according to coming, Ark the God, Ekron, and they shrieked, the Ekronites, to say, “They caused to bring unto me Ark God Israel to cause to kill me and my people.”
The change from the plural to the singular reveals the mindset of the people. First, they all shrieked, and then they all, individually, referred to themselves and those they lived with.
There is an obvious time lapse here that must be ascertained from the words of verse 11. The ark was brought to Ekron and, as it says, “according to coming,” things devolved for them. It seems likely that they had heard of the disaster that befell the other cities.
However, whether that was the case or not, it became immediately apparent that they were being affected by the presence of the ark, be it after a day, a week, or whatever. Therefore, hoping that before further danger could come upon them…
11 So they sent and gathered together all the lords of the Philistines,
vayishlekhu vayaasphu eth kal sarne phelishtim – “And they sent, and they gathered all axles Philistines.” They sent out messengers, certainly in haste, to bring their complaints before the lords of the cities. Even if the leaders had not yet added the numbers together, the people of Ekron had, and they wanted nothing more to do with the ark.
Once the deaths started, the gathering of the lords was called for…
11 (con’t) and said, “Send away the ark of the God of Israel, and let it go back to its own place, so that it does not kill us and our people.”
vayomeru shalekhu eth aron elohe Yisrael veyashov limqomo velo yamith othi veeth ami – “And they said, ‘You must send Ark God Israel, and may you return it to its place, and not it must cause to kill me and my people.” Again, the words go from the plural to the singular.
They know that the ark must be returned to Israel. Its presence had brought misery and death to three cities, and the stubbornness of keeping it needed to end.
11 (con’t) For there was a deadly destruction throughout all the city;
Rather: ki hayethah mehumath maveth bekal ha’ir – “For it was pandemonium – death in all the city.” The city was in complete uproar from what was occurring. One can almost see body collectors walking through the city with wagons calling, “Bring out your dead. Bring out your dead,” in an attempt to keep the place from becoming overwhelmed with stench and rot…
11 (con’t) the hand of God was very heavy there.
kavedah meod yad ha’elohim sham – “It was heavy, very, hand the God there.” This is the first time that the term elohim, God, is used without being connected to the ark. And more, the narrator says, “the God.”
As always, the use of the article is expressive. It refers to the one true God in relation to man. It is used to reveal those who are in a right relationship with Him, or to contrast those who are not in a right relationship with Him. In this case, it is apparent that the Philistines are not in a right relationship with Him…
12 And the men who did not die were stricken with the tumors,
vehaanashim asher lo methu huku ba’ophalim – “And the men not they died, they were caused to be struck in the buboes.” The plague caught up with everyone. Many died, but those who didn’t still faced the excruciating pains of the plague. It was such a catastrophe that the people cried out in anguish…
*12 (fin) and the cry of the city went up to heaven.
vataal saveath ha’ir ha’shamayim – “And it ascended, vociferation the city, the heavens.” The noun shavah is used. It signifies a hallooing, meaning a cry for help. The intent is that these Philistines have concluded that the all-powerful hand of the God of Israel, who dwells in the heavens, had come upon them. Thus, their cry was directed to Him, even if they didn’t know Him personally.
Death in the city! Bring out your dead
There is nothing but loss since the ark came
Many have suffered plagues and bled
Because of their God, Yehovah by name
We must return Him to His land
The ark must return to Israel
We have been afflicted by His mighty hand
If we don’t return it, things won’t go well
Hear our cry, You in the heavens
We will return the ark as we know is right
We swear the oath, swearing by sevens
The ark will return and be gone from our sight
III. An Explanation of the Verses
The events of this chapter occur at the time when Israel was denuded. The glory has departed. The Philistines, the Weakeners, have taken the ark from Stone the Helper to Ashdod, Fire of Beloved.
They took it into the House of Dagon, meaning House of Increase, placing it, supposedly permanently, next to Increase. However, the next day, Increase fell on its face before Yehovah. Undeterred, the priests set it up again in its place.
A second time, they went in to find Increase fallen on its face before Yehovah, but this time its head and its palms had been cut off and cast to the threshold. This signifies Increase is not the first or head god. In fact, it possesses nothing.
Despite this, the priests and others continued to come to the house of Increase but would not tread on the threshold. The very place where they should have learned their lesson about Dagon not being a god became a place of reverence towards it.
Only after this are the plagues and buboes mentioned, so it appears these were a result of not learning the lesson of Dagon. At that time, it was said that the hand of Yehovah was heavy upon the Ashdodites.
That word, kaved, heavy, is the root of the word kavod, glory, used in the previous chapter to signify that the glory had been denuded from Israel. Those who took it now face the weight of the hand of the Lord for having done this.
Despite that, perhaps thinking that this was a result of their location and/or a conflict with Dagon, Increase, they gathered the lords and asked what should be done.
Instead of sending it back to Israel, they decided to send it to Gath, Winepress, signifying a place of judgment. That, however, turned into another disaster upon the people with the plague of buboes.
It was next sent to Ekron, Uprooted. That led to panic among the people and more disaster upon them throughout the city. Because of that, it was recommended to send the ark back to Israel.
The narrator at that time noted that the hand of the God was very heavy, kaved meod, upon them. At the time of the denuding of Israel, there is the heavy hand upon the Weakeners.
Each of the cities has a name that signifies some type of judgment. Ashdod appears most likely to mean Fire of Beloved. As such, it would signify a burning of the Lord against it, such as is noted in Zephaniah 2:4. Gath, Winepress, signifies judgment as noted in Revelation. Ekron, Uprooted, forms a clear picture of judgment, such as in Amos 9:15 and Matthew 15:13.
As has been seen previously, the Philistines picture those who weaken the faith of others, particularly through law observance. The purpose of the passage is to show that judgment should be expected during the time of Israel’s being denuded of its glory for those who fail to live by faith.
Instead, they should expect only judgment. The example given in the introduction about increasing God’s glory through sin exactingly explains why Dagon, Increase, is named in this passage.
Those who have rejected faith in Christ and who believe they can merit God’s favor through the law, epitomized by the Philistines (Weakeners), are trusting in a false god.
The proposition set forth in these verses is based on the attitude of some who exist during our present dispensation. It is not intended as a picture of everything that happens with Jesus during this time.
Instead, it is only a proposition of what will happen based on people’s attitude when considering their position in relation to the now obsolete law.
Some supposedly attempt to increase the glory of God through observance of the law, but are doing it with faulty reasoning. If they truly wanted to glorify God, they would be trusting in the full, finished, final, and forever work of Christ, who is God.
Instead, their true purpose is self-exaltation. Because of this, as Paul says in Romans 3:9, their condemnation, meaning their judgment, is just.
God is not looking for people who want to impress themselves, others, or Him. He looks for those willing to trust Him and what He has done through Jesus Christ. There is no substitute for this.
There is no excuse for sin, and all sin is dealt with through punishment. For those in Christ, it was dealt with through His crucifixion. Those who are not in Christ must face their own punishment.
As you go about your day, don’t try to rationalize away your wrongdoings. Once you have accepted that sin necessitates a penalty, take the time to give God praise for what He has done for you through Jesus. The cross of Calvary was a high price for the sins we so easily dismiss. Amen.
Closing Verse: “But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe.” Romans 3:21, 22
Next Week: 1 Samuel 6:1-12 The Philistines took it and it wasn’t so fun… (The Return of the Ark, Part I) (11th 1 Samuel sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.
1 Samuel 5 (CG)
5 And Philistines, they took Ark the God, and they caused to bring it from Stone, the Helper Ashdod-ward. 2 And they took, Philistines, Ark the God, and they caused to bring it temple Dagon. And they caused to set it aside Dagon. 3 And they caused to rise early, Ashdodites, from morrow. And behold! Dagon falling to his face, earthward, to faces Ark Yehovah. And they took Dagon, and they caused to set it in its place. 4 And they caused to rise early in the morning from morrow. And behold! Dagon falling to its face, earthward, to faces Ark Yehovah. And head Dagon, and two palms its hands, cut unto the threshold. Only Dagon, it was left, upon it. 5 Upon thus, not they tread, priests Dagon and all the ‘coming house Dagon,’ upon threshold Dagon in Ashdod until the day, the this.
6 And it heavy, hand Yehovah, unto the Ashdodites. And He caused to ravage them, and He caused to strike them in the buboes, Ashdod and her borders. 7 And they saw, men Ashdod, for thus. And they said, “Not it will sit, Ark God Israel, with us. For it severe upon us and upon Dagon our god. 8 And they will send, and they will gather all axles Philistines unto them, and they said, ‘What we do to Ark God Israel?’
And they said, ‘Gath! It will turn, Ark God Israel.’ And they caused to turn Ark God Israel. 9 And it will be after they caused to turn it, and it was, hand Yehovah, in the city – pandemonium, whopping, very. And He caused to strike men the city, from diminutive and until great, and it was erupted to them buboes.
10 And they will send, Ark the God, Ekron. And it was, according to coming, Ark the God, Ekron, and they shrieked, the Ekronites, to say, “They caused to bring unto me Ark God Israel to cause to kill me and my people. 11 And they sent, and they gathered all axles Philistines, and they said, ‘You must send Ark God Israel, and may you return it to its place, and not it must cause to kill me and my people. For it was pandemonium – death in all the city. It was heavy, very, hand the God there. 12 And the men not they died, they were caused to be struck in the buboes. And it ascended, vociferation the city, the heavens.
1 Samuel 5 (NKJV)
Then the Philistines took the ark of God and brought it from Ebenezer to Ashdod. 2 When the Philistines took the ark of God, they brought it into the house of Dagon and set it by Dagon. 3 And when the people of Ashdod arose early in the morning, there was Dagon, fallen on its face to the earth before the ark of the Lord. So they took Dagon and set it in its place again. 4 And when they arose early the next morning, there was Dagon, fallen on its face to the ground before the ark of the Lord. The head of Dagon and both the palms of its hands were broken off on the threshold; only Dagon’s torso was left of it. 5 Therefore neither the priests of Dagon nor any who come into Dagon’s house tread on the threshold of Dagon in Ashdod to this day.
6 But the hand of the Lord was heavy on the people of Ashdod, and He ravaged them and struck them with tumors, both Ashdod and its territory. 7 And when the men of Ashdod saw how it was, they said, “The ark of the God of Israel must not remain with us, for His hand is harsh toward us and Dagon our god.” 8 Therefore they sent and gathered to themselves all the lords of the Philistines, and said, “What shall we do with the ark of the God of Israel?”
And they answered, “Let the ark of the God of Israel be carried away to Gath.” So they carried the ark of the God of Israel away. 9 So it was, after they had carried it away, that the hand of the Lord was against the city with a very great destruction; and He struck the men of the city, both small and great, and tumors broke out on them.
10 Therefore they sent the ark of God to Ekron. So it was, as the ark of God came to Ekron, that the Ekronites cried out, saying, “They have brought the ark of the God of Israel to us, to kill us and our people!” 11 So they sent and gathered together all the lords of the Philistines, and said, “Send away the ark of the God of Israel, and let it go back to its own place, so that it does not kill us and our people.” For there was a deadly destruction throughout all the city; the hand of God was very heavy there. 12 And the men who did not die were stricken with the tumors, and the cry of the city went up to heaven.