Artwork by Douglas Kallerson
1 Samuel 6:1-12
The Return of the Ark, Part I
(Typed 9 June 2025) What is the most important part of your life? What is it that captivates your thoughts and your motivations more than anything else? For some people, it is baseball or other sports. Others may have an addiction that consumes them. Some find their greatest joy to be the Lord.
I hope the latter is the case for each of you, but only you can set the Lord as your chief joy. And even if He is, how easy it is for us to get distracted from Him!
Other things constantly pull at us, which then divert our attention from Him. Among those diversions, problems at work, financial struggles, difficulties with friends or family, and so forth can steal our joy and deprive us of motivation, interfering with our relationship with Him.
There is also something else that can hinder our walk with Him, even if our hearts are totally set on Him…
Text Verse: “Unto You I lift up my eyes,
O You who dwell in the heavens.” Psalm 123:1
Walking with the Lord means that our life is in tune with Him. I have met many people who are head-over-heels in love with Jesus. They cannot get enough of Him, and they direct their lives and energy toward Him.
Most of us have probably seen or met people like that. But what happens if our lives and the energy that we direct towards Him are inappropriately aligned with what He expects of us?
The only way to avoid that is to know what His word says. Anyone who really wants to exert himself to please the Lord should know what is pleasing to Him.
In the sermon today, the Philistines have a problem. A recommendation is made to solve it, and a plan is enacted. But there is a lingering question as to whether it will work out and resolve their situation.
By observing a couple of milk cows, they will get their answer. But it is the cows that are really the highlight of what is being said. They have inner impulses working to redirect them, urging them to veer from the path, turn around, and so forth.
And yet, they keep pressing forward because the call upon them is stronger than anything else. Despite being cows, we can learn from them. Let us do so.
It’s all 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. He Gleaned Himself in Them (verses 1-6)
Now the ark of the Lord was in the country of the Philistines seven months.
vayehi aron Yehovah bisedeh phelishtim shivah khodashim – “And it was, Ark Yehovah, in field Philistines seven months.” The term “field” was used in Ruth 1:2 when referring to Moab. It is a term often used with reference to a foreign country, not where the narrator is. This shows that Canaan is the place from which the author is writing. He is including us in the narrative as he writes. In typology, the field represents the world in general.
The timeframe reveals that the plagues didn’t just occur overnight. Rather, they came into effect and increased when the ark came to a particular location. It took a full seven months to confirm that the presence of the ark, based upon its movements to the various cities, caused the plagues.
Seven is the number of spiritual perfection, completeness, and divine completion. It represents the Holy Spirit’s work, the culmination of God’s plans, and it is a sign of divine worship and obedience.
2 And the Philistines called for the priests and the diviners,
vayiqreu phelishtim lakohanim velaqosemim – “And they called, Philistines, to the priests and to ‘the divinings.’” In this clause, “the Philistines” refers to the leaders (the axles) of the Philistines mentioned in verse 4. The formal national decision to return the ark has been made, but they next consult the religious and spiritual leaders for advice.
The word for priest, kohen, is the same as that used to indicate the priests of Israel. They are the mediators in religious services. The other group is designated by a verb, qasem. That is derived from a primitive root signifying to distribute.
The verb being a plural participle means they are “the divinings.”
As such, they will determine a matter by lot, casting certain objects, consulting the entrails of animals, or some other way.
Their job was to determine the will of their gods, acting as interpreters of matters of the spiritual realm, etc. The decision to send the ark back to Israel has been made, but the Philistines want to ensure that it is sent in a manner agreed upon by these religious and spiritual men. Thus, the Philistines have come to them…
2 (con’t) saying, “What shall we do with the ark of the Lord?
Rather: lemor mah naaseh laaron Yehovah – “to say, ‘What we will do to Ark Yehovah?’” In the previous chapter, each time the Philistines referred to the ark, they called it Ark God Israel. They now use the term Ark Yehovah, acknowledging His name.
It appears that they have gained a respect for the Lord from the events that have taken place. He is Yehovah, and they acknowledge Him as such.
Also, they are not asking what to do with the ark as in “shall we keep it or return it?” Rather, they are asking what they shall do to it when they return it. As noted above, the decision to return it has been made, and so…
2 (con’t) Tell us how we should send it to its place.”
hodiunu bameh neshalekhenu limeqomo – “You must cause to know, us, in what we will send it to its place.” The words “in what” signify “how” or “in what manner.” The ark has caused both plague and death. They want that to cease by removing the ark from them. Therefore, they seek what spiritual manner of appeasement will take the hand of the Lord off of them.
Before Israel was defeated in battle, they brought the ark to the battlefield, as if it, regardless of the Lord’s presence, were the key to their success. On the other hand, the Philistines see that even if the ark is removed from them, the Lord can still afflict them…
3 So they said, “If you send away the ark of the God of Israel, do not send it empty;
vayomeru im meshalekhim eth aron elohe Yisrael al teshalekhu otho reqam – “And they said, ‘If sending Ark God Israel, not you will send it emptily.’” The adverb reqam, emptily, does not mean “empty inside the ark.” The tablets were inside it, not having been removed by the Philistines. This is certain because they are referred to in 1 Kings –
“Nothing was in the ark except the two tablets of stone which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt.” 1 Kings 8:9
In this verse, “emptily” means “without an offering to accompany it in a demonstration of contrition.” This is something that cultures and people in general understand. Even if we can determine that God is self-sufficient, it is still understood that there are obligations for us to acknowledge Him.
Because they have done wrong, they need to do acts of contrition, acknowledging their personal offense. They also need to acknowledge that all blessings ultimately come from Him. This is the purpose of the innumerable religious systems that have been set up in the cultures and societies of the world.
Though certainly being unknown to them, the precept was mandated by the Lord in the law. It is a precept stated twice in Exodus and once in Deuteronomy –
“Three times a year all your males shall appear before the Lord your God in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Tabernacles; and they shall not appear before the Lord empty-handed [reqam: emptily]. 17 Every man shall give as he is able, according to the blessing of the Lord your God which He has given you.” Deuteronomy 16:16, 17
The reasons for this being a point of law included ensuring the people fulfilled the obligation, that the offerings were appropriate to the holiness of the Lord, etc.
Without the law, the people’s conduct would be arbitrary, just as is the case with all nations. Such offerings would be unsuited to the expectations and nature of the true God. They would also fail to be suitable typological representations of Christ.
As for the Philistine’s acknowledgement of wrongdoing…
3 (con’t) but by all means return it to Him with a trespass offering.
ki hashev tashivu lo asham – “For returning, you must cause to return to Him – guilt.” This means that they are acknowledging their guilt. The offering takes the place of that guilt. Therefore, they are returning their state of guilt via that offering.
The word asham is used to describe the trespass offerings so carefully detailed in Leviticus. For example, “This is the ram of guilt. By sacrificing it to the Lord, the state of guilt is removed.” The Philistines understand they bear guilt. How to remove it is what is in question. Once it has been removed…
3 (con’t) Then you will be healed, and it will be known to you why His hand is not removed from you.”
az terapheu venoda lakhem lamah lo thasur yado mikem – “Then you will be cured, and it was known to you why not it will turn aside, His hand, from you.” The imperfect verb tells us that the affliction is ongoing at this time. Once the ark is returned along with the guilt, the hand of Yehovah would be lifted from them. From there, the understanding that the plagues and death were because of their guilt would become apparent.
4 Then they said, “What is the trespass offering which we shall return to Him?”
vayomeru mah ha’asham asher nashiv lo – “And they said, ‘What the guilt which we will cause to return to Him?’” The NKJV’s “trespass offering” is correct in describing what will be sent, but that offering is only representative of their state of guilt. It is this state that they refer to.
4 (con’t) They answered, “Five golden tumors and five golden rats, according to the number of the lords of the Philistines.
vayomeru mispar sarne phelishtim khamishah aphele zahav va’khamishah akhbere zahav – “And they said, ‘Number axles Philistines, five buboes – gold, and five mice – gold.” The five leaders stand in place of the five cities with their people. They represent all the Philistines and the land that had been afflicted.
Five is the number of grace.
4 (con’t) For the same plague was on all of you and on your lords.
Rather: ki magephah akhath lekulam u-lesarnekhem – “For stroke one to all them and to your axles.’” The change in pronoun from them to your is a way of saying, “The plague came upon everyone, including you.” The axles stand as representative of the people. They were not exempt from being affected. Because of this…
5 Therefore you shall make images of your tumors and images of your rats that ravage the land,
vaasithem tsalme aphelekhem vetsalme akhberekhem hamashkithim eth ha’arets – “And you made images your buboes, and images your mice the ‘causing to ruin the land.’” This is the first mention of the mice in the text. Of this plague, Cambridge says –
“Aristotle, in his History of Animals (VI. 37) says, ‘In many places mice are wont to appear in the fields in such unspeakable numbers, that scarce anything is left of the whole crop. So rapidly do they consume the corn, that in some cases small farmers have observed their crops ripe and ready for the sickle on one day, and coming the next with the reapers, have found them entirely devoured.’” Cambridge
As noted previously, I suggest that the affliction on the people is a result of these mice, carrying plague with them and causing the buboes. The two logically stand together. Scholars are united in the reason for their recommendation. For example –
“It was a general custom in the nations of antiquity to offer to the deity, to whom sickness or recovery from sickness was ascribed, likenesses of the diseased parts; so, too, those who had escaped from shipwreck would offer pictures, or perhaps their garments, to Neptune, or, as some tell us, to Isis. (See, for instance, Horace, Carm. i. 5.) Slaves and gladiators would present their arms to Hercules; captives would dedicate their chains to some deity. This practice has found favour in more modern times. In the fifth century Christians—Theodoret tells us—would often offer in their churches gold or silver hands and feet, or eyes, as a thank-offering for cures effected in reply to prayer. Similar votive offerings are still made in Roman Catholic countries.” Charles Ellicott
In other words, Yehovah afflicted them through rats and buboes. Thus, that is the sign of guilt upon them. As such, replicating these things is an acknowledgment of that which is to be returned to Him. That is explained in the next words…
5 (con’t) and you shall give glory to the God of Israel;
unethatem lelohe Yisrael kavod – “And you gave to God Israel glory.” By sending the images, they acknowledge the One who sent the plagues. It is also an acknowledgment of their guilt that brought about His judgment. It is also an affirmation that He can end the plagues if He accepts their guilt.
5 (con’t) perhaps He will lighten His hand from you, from your gods, and from your land.
ulay yaqel eth yado mealekhem u-meal elohekhem u-meal artsekhem – “if not He will cause to lighten His hand from upon you, and from upon your gods, and from upon your land.” It has already been acknowledged that the five leaders are representative of the people. Therefore, the “upon you” is referring to them and their people collectively.
The weight “upon your gods” was seen when Dagon was toppled and broken. The other gods, though not mentioned, may have been similarly afflicted.
The weight “upon your land” signifies the destruction of crops, something only implied but intended. Further, verse 13 will note that the people of Beth Shemesh were reaping wheat. As such, it is the time when the rats would find plenty of available food.
As this occurred over a seventy-day period, the destruction may have also involved some of the earlier barley harvest. Things would be grim, and the warning is that it could become more so…
6 Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts?
Rather: velamah thekhabedu eth levavkhem kaasher kibedu mitsrayim u-pharoh eth libam – “And why you will enweigh your heart according to which they enweighed, Egypt and Pharaoh, their heart?” This speaks of self-glorification instead of glorifying God. The meaning is clear. The memory of Israel’s exodus remained in the collective mind of the Philistines.
The singular, “their heart,” speaks of Egypt collectively, represented by Pharaoh. He had made his heart heavy, glorifying himself instead of Yehovah. His decision was deemed as national rebellion against the Lord.
This warning to the five leaders is exactly what was prophesied in the first Song of Moses, as noted in Exodus 15 –
“The people will hear and be afraid;
Sorrow will take hold of the inhabitants of Philistia.” Exodus 15:14
If they continued in their rebellion, they would suffer greater afflictions, just as Egypt did. Understanding this, they continue with…
6 (con’t) When He did mighty things among them, did they not let the people go, that they might depart?
halo kaasher hithalel bahem vayshalekhum vayelekhu – “Not according to which He gleaned Himself in them and they sent them, and they walked.” The verb alal, to effect thoroughly, is used. As such, it signifies to glean.
When crops are harvested, there may be leftover stalks or fallen grain. However, when gleaners go through the field, they thoroughly gather any remnant of the harvest. The sense is given in the words of Pharaoh’s servants as the judgments of the Lord came upon them –
“Then Pharaoh’s servants said to him, ‘How long shall this man be a snare to us? Let the men go, that they may serve the Lord their God. Do you not yet know that Egypt is destroyed?’” Exodus 10:7
In the gleaning of Egypt, Pharaoh finally relented and let the people go. The same word was used by the Lord in this same context in Exodus 10 –
“And to purpose: you will tell in ears your son and son your son which I gleaned [alal] Myself in Egypt, and My signs which I put in them, and you will know for I Yehovah.” Exodus 10:2 (CG)
The Philistines also heard and remembered what came upon Israel, just as Israel did. The warning is that the same will continue for them if they don’t act accordingly.
Notice how these priests and diviners rightly associate the people with the Lord and are rightly associating the Ark of the Lord, representative of the Lord, with the people. They are intimately connected in thought. Thus, the ark must be returned…
Head straight on the road to glory
Do not divert at any cost
Pay heed to the gospel story
So that your life isn’t turned and tossed
Keep on the highway, do not divert
And to the left or right, do not look
Onto the supposed shortcuts, do not skirt
Pay attention to the words in His book
Jesus! Keep your eyes on Jesus!
Don’t let anything hold you back
He is the treasure God has set before us
Eyes on Him, and stay on track
II. Walking and Lowing (Verses 7-12)
7 Now therefore, make a new cart,
veatah kekhu vaasu agalah khadashah ekhat – “And now, you must take and you must make cart new, one.” With the word “take” preceding “make,” it seems the words are confused. One doesn’t make a new cart out of an old cart. The words mean that they are to take a new cart, one never used before, and make it ready.
The agalah, cart, is from the same root as agol, circular or round, as is egel, a calf. The idea is that which revolves coming back to itself in a full turn, and thus a wheeled cart. The reason a calf comes from that root is because it will frisk around, dancing and twirling.
This will be a new rolling, a new cart.
One is the number of unity. Bullinger says –
“As a cardinal number it denotes unity; as an ordinal it denotes primacy. Unity being indivisible, and not made up of other numbers, is therefore independent of all others, and is the source of all others. So with the Deity. The great First Cause is independent of all. All stand in need of Him, and He needs no assistance from any. ‘One’ excludes all difference, for there is no second with which it can either harmonise or conflict.”
Along with that…
7 (con’t) take two milk cows which have never been yoked,
There are three gender discords in this verse. The first is in this clause: ushete pharoth aloth asher lo alah alehem ol – “and two cows, milking, which not it ascended upon them [masc. pl.] yoke.” The parah, cow, comes from par, a bull. That, in turn, comes from parar, to disannul, break, cause to cease, etc.
These are cows, not heifers, as some translations state. Before a female cow has her first calf, she is referred to as a heifer. Once she gives birth to a calf, she is then officially designated as a cow. In this case, these are milking cows, meaning that they have given birth.
These cows were never to have had a yoke raised upon them. The word is ol, yoke, coming from the same word alal, to affect thoroughly, used in the previous verse.
The idea of a yoke on an animal is subjection. On a person, it conveys the idea of degradation. It would be unbefitting for the purpose of returning the ark if these cows had previously been placed under a yoke.
Two is the number of division or difference. The difference is usually one of enmity or being contrary in nature. Despite this, the number two confirms a whole. There is night and day. They are contrary in nature, and yet they confirm the whole of a day.
There is the Old Covenant and the New. They are at enmity, law versus grace, but they confirm the totality of Israel’s interactions with God.
Of these two cows…
7 (con’t) and hitch the cows to the cart;
vaasartem eth haparoth baagalah – “And you yoked the cows in the cart.” The word asar signifies to yoke or hitch. They had never been yoked before, but now they will be. After that…
7 (con’t) and take their calves home, away from them.
vahashevothem benehem meakharehem habayethah – “and you caused to return their sons [masc. pl.] from after them [masc. pl.] the house-ward.” The sons (calves) of the cows were to be separated from them. Thus, it is a test.
The cows would never leave their little ones unless they were externally affected. Likewise, they would never leave their home area and go unguided to another place unless they were externally affected.
8 Then take the ark of the Lord and set it on the cart;
Rather: u-leqakhtem eth aron Yehovah unethatem otho el ha’agalah – “And you took Ark Yehovah and you gave it unto the cart.” It is an interesting expression, but it signifies that the cart is taking possession of the Ark, hence “you will give.”
8 (con’t) and put the articles of gold which you are returning to Him as a trespass offering in a chest by its side.
v’eth kele ha’zahav asher hashevotem lo asham tasimu vaargaz mitsido – “And articles the gold which you caused to return to Him, guilt, you will put in the pannier from its side.” The articles of gold are those described in verse 4, the buboes and the mice. They are to be inserted into an argaz, a pannier.
A pannier is a hanging basket, like those on the sides of bikes or motorcycles. These are especially important for carrying Bibles. People who bring bags to the store for carrying their groceries carry grocery panniers. A great dual-use idea would be to fill your grocery pannier with tracts, leaving them in interesting locations in the store while doing your shopping. Be inventive and evangelical in your next shopping trip!
This word, argaz, is a word found only three times in the Bible, all in this account. It is derived from ragaz, to quiver (with any violent emotion, especially anger or fear). The idea is that the pannier is hanging on the side of the cart. Thus, it will quiver or vibrate as the cart rattles along. After inserting the articles…
8 (con’t) Then send it away, and let it go.
veshilakhtem otho v’halakh – “And you sent it and it walked.” Once the things were readied, the cart was to be sent off, maybe with a “Hiyah!” and a push like John Wayne might do. Once set free to walk…
9 And watch: if it goes up the road to its own territory, to Beth Shemesh, then He has done us this great evil.
u-reithem im derekh gevulo yaaleh beith shemesh hu asah lanu eth haraah hagedolah hazoth – “And you saw: If road its boundary it will ascend – Beit Shemesh – He! He did to us the evil, the whopping, the this.”
The ark, not merely the cart, is the focus. If it ascends on the border road and heads into Israel to Beth Shemesh, House of the Sun, it will be a sign that the evils that came upon the Philistines were because of the Lord. On the other hand…
9 (con’t) But if not, then we shall know that it is not His hand that struck us—it happened to us by chance.”
veim lo veyadanu ki lo yado nageah banu miqreh hu hayah lanu – “And if not, and we knew, for not His hand it touched in us. Mishap, it, it became to us.”
If the ark remains, that would be a sign to them that the Lord hadn’t struck them. This is their logical conclusion because if it were Him, the afflictions had the intended purpose of getting them to send the ark back.
The word used to describe the matter if it wasn’t the Lord’s doing is miqreh. It is a noun signifying something met with or a happening. In this case, because it was negative, it was a mishap.
With their directives set forth…
10 Then the men did so; they took two milk cows and hitched them to the cart, and shut up their calves at home.
There are two more gender discords: vayaasu ha’anashim ken vayiqehu shete pharoth aloth vayaasrum baagalah ve’eth benehem kalu vabayith – “And they did, the men, thus. And they took two cows, milking, and they yoked them [masc. pl.] in the cart. And their sons [masc. pl.] they restrained in the house.”
Just as directed, the men, meaning the five leaders, followed through. Because the cows were separated from their young, there would be lowing from both groups.
There are several reasons why cows low: communicating, hunger, mating calls, stress and distress, warning of danger, and contentment. In this case, stress and distress are a natural result of a cow being separated from her calf.
11 And they set the ark of the Lord on the cart, and the chest with the gold rats and the images of their tumors.
vayasimu eth aron Yehovah ha’agalah veeth ha’argaz veeth akhbere ha’zahav veeth tsalme tekhorehem – “And they set Ark Yehovah unto the cart, and the pannier, and the mice, the gold, and images their boils.” This time, it says they set the ark on the cart. They included with it the pannier and its golden contents.
The word tekhor, boil, is seen for the first of two times. It is from an unused root signifying to burn. Thus, it is a burning inflammation, a boil. With everything prepared…
12 Then the cows headed straight for the road to Beth Shemesh,
vayisharnah haparoth baderekh al derekh beith shemesh – “And they straightened, the cows, in the road upon road Beth Shemesh.” The verb yashar signifies to be straight or even. In this case, it signifies that they headed directly on the road without veering, heading straight for Beth Shemesh…
12 (con’t) and went along the highway,
bimsilah akhath – “in highway one.” The word mesilah, highway, is derived from salal, to mound up. Thus, it is an elevated road, meaning a highway. In this case, the cows got on that one highway and continued on it without being diverted onto any other adjoining road. And more, they were…
12 (con’t) lowing as they went,
halekhu halokh vegao – “They walked, walking and lowing.” The word gaah, to bellow, and thus, to low, is seen only here and in Job 6:5. The inference is that they were lowing because they were separated from their young. Despite this, the force that impelled them was stronger than the innate urge to return to their young.
To enhance the thought, the same thought from before is stated differently…
12 (con’t) and did not turn aside to the right hand or the left.
velo saru yamin u-shemol – “and not they veered right and left.” It was eyes forward and no diverting for these cows. They were set on a firm, straight course. As they went, they were carefully being watched to see how things would turn out…
*12 (fin) And the lords of the Philistines went after them to the border of Beth Shemesh.
There is another gender discord: vesarne phelishtim holekhim akharehem ad gevul beith shamesh – “And axles, Philistines, walking after them [masc. pl.] until boundary Beith Shemesh.” The five leaders of the Philistines personally verified the event, following the cows until they reached the boundary of Beth Shemesh.
They followed so as not to distract the cows. Once the cows got to the border, it was sufficient evidence to know it was not by mishap but by divine direction.
The words of verse 12 concerning these cows speak of an internal pull that was too strong to overcome. If only we were like them in regard to our relationship with the Lord, things sure would go better for us in our daily lives.
Their calves were behind them, but the pull of the Lord was stronger than the motherly instinct that they were created with. Man has all kinds of natural instincts in him as well. There are urges and desires that we often find overwhelming, and some of them are not healthy.
However, our desire to please the Lord can become our greatest impetus for walking in this life if we allow Him to guide us. In such a case, the first thing we need to do is to remember the simple words of Hebrews 12:1, “Eyeballing unto the ‘faith Pioneer and Completer,’ Jesus” (CG).
He is the main goal and desire that we should set before us at all times. That initially comes with our faith in the gospel. It is what has changed innumerable lives in human history. The worst of offenders have come to the foot of the cross and been cleansed.
From there, many set their goal and pursue Jesus with all the zeal they can muster. There is nothing wrong, and everything right, about this. To complement that goal, though, there should be more than the desire to please Him, but to know Him personally.
It is unreasonable to have a best friend or wife that you don’t know anything about. Rather, such people in our lives are those we get to know personally and intimately in various ways. This is where the Bible comes in.
If we are going to carefully eyeball Jesus while ignoring the distractions that surround us, we need to know what those distractions are and how to avoid them. We will also want to actively pursue what is pleasing to Him.
It would likewise be unreasonable for us to seek to annoy our best friend or wife. But without knowing what annoys them, we might do that, even if unintentionally.
God gave us the word so that we can avoid causing harm to our relationship with Him. Even if we have the best intentions, we may someday find out that the things we do in our walk now have caused just that to happen.
When we read and rightly apply the word to our lives, this can be avoided. It is my heart’s desire that you would faithfully pick up this word, read it, contemplate what you read, study it diligently, and all the while keep your heart geared toward Jesus.
It is possible to get so caught up in doctrine that we can lose our first love. So watch that as well. Jesus! Let your greatest love and desire remain Jesus, the Subject of this word.
For now, let’s be encouraged by the words of Paul in our closing verse. And next week, we will hopefully come to a resolution as to what this chapter is telling us. Stay tuned for that.
Closing Verse: “Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, 14 I press toward the goal for the prize of the upward call of God in Christ Jesus.” Philippians 3:13, 14
Next Week: 1 Samuel 6:13-21 It’s like the Harlem Globetrotters without Meadowlark. It just won’t do… (The Return of the Ark, Part II) (12th 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 6:1-12 (CG)
6 And it was, Ark Yehovah, in field Philistines seven months. 2 And they called, Philistines, to the priests and to ‘the divinings,’ to say, “What we will do to Ark Yehovah? You must cause to know, us, in what we will send it to its place.”
3 And they said, “If sending Ark God Israel, not you will send it emptily. For returning, you must cause to return to Him – guilt. Then you will be cured, and it was known to you why not it will turn aside, His hand, from you.”
4 And they said, “What the guilt which we will cause to return to Him?”
And they said, “Number axles Philistines, five buboes – gold, and five mice – gold. For stroke one to all them and to your axles. 5 And you made images your buboes and images your mice the ‘causing to ruin the land.’ And you gave 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. 6 And why you will enweigh your heart according to which they enweighed, Egypt and Pharaoh, their heart? Not according to which He gleaned Himself in them, and they sent them, and they walked. 7 And now, you must take and you must make cart new, one, and two cows, milking, which not it ascended upon them yoke. And you yoked the cows in the cart, and you caused to return their sons from after them the house-ward. 8 And you took Ark Yehovah and you gave it unto the cart. And articles the gold which you caused to return to Him, guilt, you will put in the pannier from its side. And you sent it and it walked. 9 And you saw: If road its boundary will ascend – Beit Shemesh – He! He did to us the evil, the whopping, the this. And if not, and we knew, for not His hand it touched in us. Mishap, it, it became to us.”
10 And they did, the men, thus. And they took two cows, milking, and they yoked them in the cart. And their sons they restrained in the house. 11 And they set Ark Yehovah unto the cart, and the pannier, and the mice, the gold, and images their boils. 12 And they straightened, the cows, in the road upon road Beth Shemesh in thoroughfare one. They walked, walking and lowing, and not they veered right and left. And axles, Philistines, walking after them until boundary Beith Shemesh.
1 Samuel 6:1-12 (NKJV)
Now the ark of the Lord was in the country of the Philistines seven months. 2 And the Philistines called for the priests and the diviners, saying, “What shall we do with the ark of the Lord? Tell us how we should send it to its place.”
3 So they said, “If you send away the ark of the God of Israel, do not send it empty; but by all means return it to Him with a trespass offering. Then you will be healed, and it will be known to you why His hand is not removed from you.”
4 Then they said, “What is the trespass offering which we shall return to Him?”
They answered, “Five golden tumors and five golden rats, according to the number of the lords of the Philistines. For the same plague was on all of you and on your lords. 5 Therefore you shall make images of your tumors and images of your rats that ravage the land, and you shall give glory to the God of Israel; perhaps He will lighten His hand from you, from your gods, and from your land. 6 Why then do you harden your hearts as the Egyptians and Pharaoh hardened their hearts? When He did mighty things among them, did they not let the people go, that they might depart? 7 Now therefore, make a new cart, take two milk cows which have never been yoked, and hitch the cows to the cart; and take their calves home, away from them. 8 Then take the ark of the Lord and set it on the cart; and put the articles of gold which you are returning to Him as a trespass offering in a chest by its side. Then send it away, and let it go. 9 And watch: if it goes up the road to its own territory, to Beth Shemesh, then He has done us this great evil. But if not, then we shall know that it is not His hand that struck us—it happened to us by chance.”
10 Then the men did so; they took two milk cows and hitched them to the cart, and shut up their calves at home. 11 And they set the ark of the Lord on the cart, and the chest with the gold rats and the images of their tumors. 12 Then the cows headed straight for the road to Beth Shemesh, and went along the highway, lowing as they went, and did not turn aside to the right hand or the left. And the lords of the Philistines went after them to the border of Beth Shemesh.