1 Samuel 7

1 Samuel 7

Morgan - Ebenezer February 8 - From this Verse Witty, warm, full of wisdom, F. W. Boreham’s books are collectors’ items. In The Other Side of the Hill, Boreham, who pastored in New Zealand and Australia, tells of growing up in England. In the dear old home at Tunbridge Wells, there hangs a text. It is only a scrap of paper, cut from the corner of a penny almanac; and yet, if something had to go, I fancy the finest pictures in the house would be sacrificed to save it. It reads: Hitherto Hath The Lord Helped Us * It has been there for more than thirty years; but I remember, as though yesterday, the day it appeared. We boys had a dim consciousness that things were going hardly with father and mother. He looked anxious and worried; her eyes were often red and swollen. Then one day the newly framed text made its appearance on the wall. It was as if the weather had cleared up; the fog had lifted; father and mother were happier. We mustered courage to ask some explanation. [Mother said:] “You know your father and I had a great trouble, and we feared a much heavier one. On Tuesday of last week, I had to drop my work, pick up the baby, and walk up and down the kitchen feeling I could endure it no longer. In pacing up and down, I paused in front of the sheet-almanac on the wall. The only thing I saw was the text in the corner. It was as if someone had spoken the words: “Hitherto hath the Lord helped us.” I was so overcome I sat down and had a good cry; and then I began again with a fresh heart and trust. When father came home, I told him about it, and he cut out the text with his penknife and hung it where you now see it. ** As long as he lived, F. W. Boreham never forgot the power of that lesson. G Campbell Morgan - Hitherto hath the Lord helped us.—1Sam. 7.12 A dark period of twenty years is passed over without detailed record. It would seem that for all that time Israel was suffering oppression under the power of Philistia. There was no definite centre of worship; for while the Ark was resting in the house of an individual, the Tabernacle was probably dismantled. During this period Samuel passed from youth to man-hood, and now approached the hour of his definite leadership. This was ushered in by the lamenting of the people after God. Of this Samuel took advantage, calling them to return to Him and put away all strange gods. At Mizpeh by a direct Divine intervention the power of Philistia was broken, and her cities were restored to Israel. Samuel erected an altar, and called it Ebenezer. In connection with this, he uttered this great word: "Hitherto hath Jehovah helped us." The significant word is "Hitherto." It included all the experiences through which they had passed, not the victories only, but the discipline and suffering also. This man of clear vision recognized the government of God, and its beneficent purpose and method. Through chastisement God had brought them to lamentation after Himself; through such lamentation, to the condition in which it was possible for Him to deliver them. This is ever so. To look back honestly, is to see that God has always been acting for our highest welfare, even through the dispensations which have been those of calamity and sorrow. The light of that backward look should be allowed to fall upon the present, and give us confidence for the future. (Life Applications from Every Chapter of the Bible) James Smith - EBENEZER 1 SAMUEL 7:12 The circumstances connected with this “stone of help” are suggestive of the way into spiritual victory. There was— 1. Conscious Need. “All … lamented after the Lord” (v. 2). 2. Confession Made. “We have sinned” (v. 6). 3. Separation Demanded. “Put away strange gods … serve Him only” (v. 3). 4. Substitution Acknowledged. “Samuel took a sucking lamb” (v. 9). 5. Deliverance Wrought. “The Lord thundered … and discomfited” (v. 10). 6. Testimony Given. “Hitherto hath the Lord helped us” (v. 12). James Smith - EBENEZER 1 SAMUEL 7:12 I. The Way to it. 1. CONFESSION. “We have sinned” (v. 6). 2. CONVERSION. “Return unto the Lord” (v. 3). 3. CONSECRATION. “Prepare your heart and serve Him only” (v. 3). II. The Manner of it. It was through— 1. SACRIFICE. “A lamb for a burnt offering” (v. 10). 2. INTERCESSION. “Samuel cried unto the Lord.” 3. JUDGMENT. “The Lord thundered” (v. 10). III. The Influence of it. 1. Look UP. “The Lord hath.” 2. Look BACK. “Hitherto.” 3. Look BEYOND. “He hath” and He will. Streams in the Desert - “Hitherto hath the Lord helped us.” (1 Samuel 7:12.) THE word “hitherto” seems like a hand pointing in the direction of the past. Twenty years or seventy, and yet “hitherto hath the Lord helped us?” Through poverty, through wealth, through sickness, through health; at home, abroad, on the land, on the sea; in honor, in dishonor, in perplexity, in joy, in trial, in triumph, in prayer, in temptation—“hitherto hath the Lord helped!” We delight to look down a long avenue of trees. It is delightful to gaze from one end of the long vista, a sort of verdant temple, with its branching pillars and its arches of leaves. Even so look down the long aisles of your years, at the green boughs of mercy overhead, and the strong pillars of lovingkindness and faithfulness which bear up your joys. Are there no birds in yonder branches singing? Surely, there must be many, and they all sing of mercy received “hitherto.” But the word also points forward. For when a man gets up to a certain mark, and writes “hitherto,” he is not yet at the end; there are still distances to be traversed. More trials, more joys; more temptations, more triumphs; more prayers, more answers; more toils, more strength; more fights, more victories; and then come sickness, old age, disease, death. Is it over now? No! there is more yet—awakening in Jesus’ likeness, thrones, harps, songs, psalms, white raiment, the face of Jesus, the society of saints, the glory of God, the fullness of eternity, the infinity of bliss. Oh, be of good courage, believer, and with grateful confidence raise thy “Ebenezer,” for, “He who hath helped thee hitherto Will help thee all thy journey through.” When read in Heaven’s light, how glorious and marvelous a prospect will thy “hitherto” unfold to thy grateful eye. —C. H. Spurgeon. The Alpine shepherds have a beautiful custom of ending the day by singing to one another an evening farewell. The air is so crystalline that the song will carry long distances. As the dusk begins to fall, they gather their flocks and begin to lead them down the mountain paths, singing, “Hitherto hath the Lord helped us. Let us praise His name!” And at last with a sweet courtesy, they sing to one another the friendly farewell: “Goodnight! Goodnight!” The words are taken up by the echoes, and from side to side the song goes reverberating sweetly and softly until the music dies away in the distance. So let us call out to one another through the darkness, till the gloom becomes vocal with many voices, encouraging the pilgrim host. Let the echoes gather till a very storm of Hallelujahs break in thundering waves around the sapphire throne, and then as the morning breaks we shall find ourselves at the margin of the sea of glass, crying, with the redeemed host, “Blessing and honor and glory be unto him that sitteth on the throne and to the Lamb forever and ever!” “This my song through endless ages, Jesus led me all the way.” “AND AGAIN THEY SAID, HALLELUJAH!” (Rev. 19:3, R. V.) Robert Hawker - DID Samuel do this? Was that servant of the Lord, who lived not to see Christ in the flesh, so full of faith in the coming Saviour, and in the experiences of Jehovah’s faithfulness in what was past, that he set up his Ebenezer? Surely, my soul, thou wilt blush to be outdone by the prophet, when thou hast not only seen the day of the Son of man completed, but felt his power. Oh, my soul! let thine Ebenezer be Jesus! Let the stone thou settest up, be indeed the Rock of ages. Yes, my soul! set up Jesus indeed, in all places, at all times, upon all occasions. And oh, Lord! do thou by thy blessed Spirit set up thyself in my heart, and enthrone thyself there, and reign and rule there foreever. Surely, my soul! Jesus is thine every day Ebenezer; for he not only hath hitherto helped, but he doth help, and will help, and be himself thine Help, thy God, thy Portion, thy Jesus, for evermore. James Smith - Handfuls of Purpose - EBENEZER 1 Samuel 7 If in the past we have been faithful, we will now have much cause to be thankful. Before Ebenezer comes— 1. Contrition—“Israel lamented after the Lord” (v. 2). 2. Confession—“We have sinned against the Lord” (v. 6). After this there had to be— 3. Conversion—“Return unto the Lord” (v. 3). 4. Separation—“Put away the strange gods” (v. 3). 5. Consecration—“Prepare your heart unto the Lord, and serve Him only” (v. 3). These steps are always sure to lead up to Ebenezer: “Hitherto hath the Lord helped us.” This “Stone of help” has many tongues. I. Ebenezer Speaks of Redemption. “Hitherto.” This points us back to the bondage of Egypt—to the slavery of sin—to the hole of the pit whence we have been dug (Exod. 12:12, 13; Eph. 2:12, 13). II. Ebenezer Speaks of Preservation. “Hitherto hath.” The Lord thee keeps. He kept them by His mighty power, and guided them by the skilfulness of His hands (Psa. 78:72). While walking through the dark shadows in the valley of life we need fear no evil (Psa. 23:4). He keepeth the feet of His saints, and their way too (Prov. 2:8). May the prayer of Paul in 1 Thessalonians 5:23 be fulfilled in us! III. Ebenezer Speaks of Answered Prayer. “Hitherto hath the Lord helped.” “Samuel cried unto the Lord, and the Lord heard him” (v. 9). The rain comes down according to the vapour that ascends (Job 36:27). The incense was put upon burning coals. Prayer must ascend from a burning heart. “Whatsoever ye ask believing.” Every believing prayer will yet have its store of testimony. IV. Ebenezer Speaks of Victory. While Samuel offered the Lamb, the Lord discomfited the enemy (v. 10). This was indeed victory through the Lamb. We, too, must overcome through the Blood of the Lamb (Rev. 12:11). It is when the Lamb of God is lifted up in presence of the ungodly that the Lord thunders with the voice of conviction. V. Ebenezer Speaks of Divine Faithfulness. “Hitherto hath the Lord helped us”—helped us all the way. Not one good thing hath failed (Joshua 13:14). He is faithful that hath promised. His promises, like the barrel of meal, waste not (1 Kings 17:16). He that hath begun the good work will perform it (Phil. 1:6). VI. Ebenezer Speaks of Testimony. “Hitherto hath the Lord helped us.” This is a noble, God-honouring confession. They give Him all the praise. What have we that we have not received? Yet not I, but Christ in me (Gal. 2:20). What have we done worth doing that He hath not wrought in us? (Phil. 2:13). “To God be the glory, great things He hath done.” VII. Ebenezer Speaks of Encouragement for the Future. The Lord who hath blessed us “hitherto” will also bless us henceforth and for ever. He who hath delivered, and doth deliver, WILL YET deliver (2 Cor. 1:10). “Be of good cheer” and “have faith in God.” Ebenezer Samuel took a stone . . . and called its name Ebenezer, saying, “Thus far the Lord has helped us.” —1 Samuel 7:12 Today's Scripture: Psalm 42:1-5 In Charles Dickens’ A Christmas Carol, the central character is Ebenezer Scrooge. As a boy, I enjoyed watching the old black-and-white version of that movie with Alastair Sim portraying Scrooge. Sim did a phenomenal job presenting the heartless, miserly, self-centered Scrooge. I still look in the television schedule each Christmas to learn when I can watch that particular rendition of Dickens’ tale. Years of watching the travails of Scrooge have spoiled something for me though—the name “Ebenezer.” I have associated it with Scrooge, but its original meaning was light-years away from that. In 1 Samuel, following a decisive battle with the Philistines, the Israelites erected a stone as a reminder of the Lord’s help in the battle. They named that stone Ebenezer, which means “Stone of Help,” to remind people of how God rescued them from their enemies (7:12). God’s faithfulness we’ve known throughout the years, His oneness with us in our joys and tears; So many times the Lord has helped us through, Has answered prayer and given strength anew. —F. Hess Our only hope here below is help from God above. Crazy Horse Samuel took a stone . . . and called its name Ebenezer, saying, “Thus far the Lord has helped us.” — 1 Samuel 7:12 Today's Scripture: 1 Samuel 7:3-12 In 1876, the Sioux leader Crazy Horse joined forces with Sitting Bull to defeat General Custer and his army at Little Bighorn. Not much later, though, starvation caused Crazy Horse to surrender to US troops. He was killed while trying to escape. Despite this sad conclusion to his life, he became a symbol of heroic leadership of a threatened people. Today in the Black Hills of South Dakota, he is commemorated with a monument being carved into a mountain—the Crazy Horse Memorial. When complete, it will be 641 feet long and 563 feet high. It will show Crazy Horse riding a galloping horse, pointing the way to his people. Thousands of years ago, the prophet Samuel used a much smaller memorial stone in a significant way. In the midst of a crucial battle with the Philistines, Samuel called out to God on Israel’s behalf. The Lord answered his prayer (1 Sam. 7:10). In gratitude, Samuel set up a stone “and called its name Ebenezer, saying, ‘Thus far the Lord has helped us’” (v.12). Putting It Into Practice Keep a spiritual journal and record God’s blessings. Write answers to prayer in your journal. Tell a friend what God has done in your life. Gratitude is the memory of a glad heart. By God’s Help Thus far the Lord has helped us. — 1 Samuel 7:12 Today's Scripture: 1 Samuel 7:2-12 The word Ebenezer in the hymn “Come Thou Fount of Every Blessing” refers to a time when the people of Israel were trying to regain the close relationship they once had with God. Their spiritual leader, Samuel, told them that if they would abandon their foreign gods and return to the Lord wholeheartedly, He would deliver them from being oppressed by their enemy, the Philistines (1 Sam. 7:2-3). When the people turned from their sin, God gave them victory. In response, “Samuel took a stone and set it up between Mizpah and Shen, and called its name Ebenezer, saying, ‘Thus far the Lord has helped us’ ” (v.12). When we sing, “Here I raise my Ebenezer; hither by Thy help I’ve come; and I hope, by Thy good pleasure, safely to arrive at home,” we are reminded that in our times of need we can always turn to God to find forgiveness and help. Whatever we have done, wherever we have wandered, He will receive and restore us by His grace. Come, Thou Fount of every blessing Tune my heart to sing Thy grace; Streams of mercy, never ceasing, Call for songs of loudest praise. —Robinson Because God is with us, we need not fear what is ahead of us. 1 Samuel 7:13 So the Philistines were subdued and they did not come anymore within the border of Israel. And the hand of the LORD was against the Philistines all the days of Samuel. BGT 1 Samuel 7:13 καὶ ἐταπείνωσεν κύριος τοὺς ἀλλοφύλους καὶ οὐ προσέθεντο ἔτι προσελθεῖν εἰς ὅριον Ισραηλ καὶ ἐγενήθη χεὶρ κυρίου ἐπὶ τοὺς ἀλλοφύλους πάσας τὰς ἡμέρας τοῦ Σαμουηλ KJV 1 Samuel 7:13 So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the LORD was against the Philistines all the days of Samuel. NET 1 Samuel 7:13 So the Philistines were defeated; they did not invade Israel again. The hand of the LORD was against the Philistines all the days of Samuel. CSB 1 Samuel 7:13 So the Philistines were subdued and did not invade Israel's territory again. The LORD's hand was against the Philistines all of Samuel's life. ESV 1 Samuel 7:13 So the Philistines were subdued and did not again enter the territory of Israel. And the hand of the LORD was against the Philistines all the days of Samuel. NIV 1 Samuel 7:13 So the Philistines were subdued and did not invade Israelite territory again. Throughout Samuel's lifetime, the hand of the LORD was against the Philistines. NLT 1 Samuel 7:13 So the Philistines were subdued and didn't invade Israel again for some time. And throughout Samuel's lifetime, the LORD's powerful hand was raised against the Philistines. NRS 1 Samuel 7:13 So the Philistines were subdued and did not again enter the territory of Israel; the hand of the LORD was against the Philistines all the days of Samuel. RSV 1 Samuel 7:13 So the Philistines were subdued and did not again enter the territory of Israel. And the hand of the LORD was against the Philistines all the days of Samuel. YLT 1 Samuel 7:13 And the Philistines are humbled, and have not added any more to come into the border of Israel, and the hand of Jehovah is on the Philistines all the days of Samuel. NKJ 1 Samuel 7:13 So the Philistines were subdued, and they did not come anymore into the territory of Israel. And the hand of the LORD was against the Philistines all the days of Samuel. NJB 1 Samuel 7:13 So the Philistines were humbled and no longer came into Israelite territory; Yahweh oppressed the Philistines throughout the life of Samuel. NAB 1 Samuel 7:13 Thus were the Philistines subdued, never again to enter the territory of Israel, for the LORD was severe with them as long as Samuel lived. LXE 1 Samuel 7:13 So the Lord humbled the Philistines, and they did not anymore come into the border of Israel; and the hand of the Lord was against the Philistines all the days of Samuel. ASV 1 Samuel 7:13 So the Philistines were subdued, and they came no more within the border of Israel: and the hand of Jehovah was against the Philistines all the days of Samuel. subdued: Jdg 13:1 did not come anymore: 1Sa 13:1-5 the hand of the LORD was against the Philistines: 1Sa 14:6-16,20-23 17:49-53 28:3-5 31:1-7 1 Samuel 7 Resources - Multiple Sermons and Commentaries ISRAEL'S ENEMY HUMBLED UNDER HAND OF YAHWEH So the Philistines were subdued (kana; Lxx = tapeinoo) and they did not come anymore within the border of Israel. And the hand (yad - hand is keyword in 1Sa 4-7 = 13x/13v) of the LORD was against the Philistines all the days of Samuel. The Philistines did continue to come against Israel from time to time (one example is 1Sa 9:16) but never with any measure of success in the days of Samuel. The Septuagint uses tapeinoo to translated subdued, a word which literally means lower or make low (like leveling of a mountain) and figuratively meant that the Philistines were humiliated and assigned to a lower position (so to speak). They were humbled by the strong hand of the LORD. (See Hand of the LORD) The time phrase all the days of Samuel would seem to refer to the time that Samuel was the exclusive leader over Israel (before the kings took over rule), because certainly there was warfare with the Philistines in the reigns of Saul and David. In fact in 1Sa 9:16 we read of Saul "he will deliver My people from the hand of the Philistines." The implication is that the Philistines were beginning to rise up against Israel again. Once Saul became king, the Philistine threat was never far away (1Sa 14:52) and it fact it would be the Philistines who were responsible for his death (1Sa 31:1-2). Subdued (humbled) (03665) kana is a verb which has the basic meaning of being lowly, meek. In the OT there are two main senses in the OT, the most common meaning to subdue (akin to "political humiliation") and the second meaning to humble oneself (Lev 26:41, 1 Ki 21:29 twice, 2 Ki 22:19, 2 Chr 7:14, 2 Chr 12:5-7, 12:12, 30:11, 32:26, 33:12, 19, 23, 34:27, 36:12). In regard to nations being subdued Judges 3:30+ says "So Moab was subdued that day under the hand of Israel. And the land was undisturbed for eighty years." But then we see that they power to subdue is from God for Judges 4:23+ says "So God subdued on that day Jabin the king of Canaan before the sons of Israel." This is a wonderful truth and comforting thought for all God's people living in a world where evil seems to be out of control, but it is not out of control because God is sovereign and in control and as Paul says "And the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you." (Ro 16:20-note)! Kana is is often used of a person falling on his knees in subjugation or humiliation. In Lev 26:41 kana is used of the Lord's humbling an uncircumcised, prideful heart. Kana is used to mean subdue in the context of defeating Israel's enemies (Dt. 9:3; Jdg. 3:30; 4:23; 8:28; 1 Chr. 17:10; 18:1; 20:4). It is used of humbling oneself as well (1 Ki. 21:29 see comment below). The key to the Israelites' success after failure was to repent and humble themselves before the Lord (2 Chr. 7:14). The Lord challenges Job that only He can humble and crush the wicked in due time (Job 40:12). Kana - 32v - becomes humbled(1), done(1), humble(4), humbled(12), humbled yourself(3), subdue(4), subdued(11). Lev. 26:41; Deut. 9:3; Jdg. 3:30; Jdg. 4:23; Jdg. 8:28; Jdg. 11:33; 1 Sam. 7:13; 2 Sam. 8:1; 1 Ki. 21:29; 2 Ki. 22:19; 1 Chr. 17:10; 1 Chr. 18:1; 1 Chr. 20:4; 2 Chr. 7:14; 2 Chr. 12:6; 2 Chr. 12:7; 2 Chr. 12:12; 2 Chr. 13:18; 2 Chr. 28:19; 2 Chr. 30:11; 2 Chr. 32:26; 2 Chr. 33:12; 2 Chr. 33:19; 2 Chr. 33:23; 2 Chr. 34:27; 2 Chr. 36:12; Neh. 9:24; Job 40:12; Ps. 81:14; Ps. 106:42; Ps. 107:12; Isa. 25:5 Hand (03027) yad is a feminine noun meaning hand and figuratively meaning strength. Hand is "the terminal part of the arm used to perform functions of man's will." Yad is employed literally of man's hand which does normal work functions (Genesis 5:29), good or bad (Genesis 4:11). The law of lex talionis ("hand for a hand") is a penalty involving destruction of bodily parts for bodily parts harmed by another Theological Wordbook of the Old Testament. The metaphorical use of yad, יָד covers a wide range of the concept of “power.” In this respect there is no essential difference whether the word is related to God or humankind. יָד is used about 200× in connection with God, in most cases combined with the name Yahweh, and rarely combined (about 13×) with a form of El or Elohim (1 Sam 4:8; 5:11; 2 Chron 30:12; Ezra 7:9; 8:18, 22, 31; Neh 2:8, 18; Job 19:21; 27:11; Ps 10:12; Eccl 2:24; 9:1). The theological metaphor of God’s hand (comp. arm) seems to have its roots in Israel’s experience of God’s redeeming them from slavery in Egypt. In the Exodus reports the outstretched arm of God and of Moses play a decisive role (Exod 3:20; 4:17; 6:1 [2×]; 7:19; 13:3). יָד can be used metonymically to describe God’s mighty acts, either for the salvation or for the judgment of his people: “the great power (הַיָּד הַגְּדֹלָה) [of] the LORD” (Exod 14:31; cf. Deut 34:12 with Moses as subj.; Ps 78:42). “God’s good hand” protected the Israelites returning from the Exile (cf. Ezra 7:9; 8:22; Neh 2:18). But God also swings his hand of judgment over his people or over other peoples (נוּף hi., e.g., Isa 19:16; Zech 2:9 [13]), lifts up his hand (רוּם hi., נָשָׂא עַל, Isa 49:22; to swear, Deut 32:40; Ezek 20:5) or stretches out his hand (נָטָה עַל, Exod 7:5; Isa 14:26–27; Jer 6:12; נָטָה only being used in a negative connotation). His punishing hand is heavy on Israel’s enemies (1 Sam 5:6, 11). “The work of his hands” testifies to God’s creating power (Ps 19:1; Isa 48:13; 64:8). See 4-5 page discussion of imagery of HAND in Dictionary of Biblical Imagery (online) See article The Hand of the LORD Ralph Alexander has a helpful discussion of hand as used idiomatically - Significant theologically is the manifold way in which the word "hand" is employed idiomatically. These idioms arise from the versatility of the hand. The phrase "into (or "under") someone's hand" conveys authority involving responsibility, care, and dominion over someone or something. One may be under the custody of this authority. In the Amarna letters, the Canaanite gloss ba-di-ú means "in his hand." Mankind is to have the rest of creation "under his dominion" (Genesis 9:2). Sarah's authority over Hagar (Genesis 16:6, 9), Joseph's over Potiphar's house (Genesis 39:3-8), that of Moses and Aaron over Israel (Numbers 33:1), and David over Aram (1 Chron. 18:3) are all expressed by this phrase. Yahweh is to have authority over our lives. We place our hearts and spirits into his care, sovereignty, and judgment (Psalm 31:5, 15; [H 6, 16]; 2 Samuel 24:14). Moreover, this idiom portrays "victory over someone" when one is "delivered into one's hands." Deliverance, on the contrary, is described as being "delivered out of one's hands." Often Yahweh promised Israel that he would "deliver her enemies into her hands" (Genesis 49:8; Joshua 6:2) and that he would deliver Israel "out of her enemies' hands" (Exodus 3:8). Refuge cities provided "deliverance" for the innocent slayer "from the hand" of the revenger of blood (Numbers 35:15). The hand symbolized "power" or "strength" (Deut. 8:17). Deut. 32:36 described Israel's loss of power by saying "their hands were gone." Moses' hand was poignantly used to portray power in the plagues against Egypt (Exodus 10:12-25). The most notable use of this metaphor is its conveyance of God's power. 1 Chron. 29:12 declares that in Yahweh's hand is power and might (cf. Psalm 89:13 [H 14]). His hand is not "short" (or "weak") (Isaiah 59:1), but mighty. A predominant demonstration of his power was his deliverance of Israel from Egypt (Exodus 13:3-16; Numbers 33:3). All the world witnessed Yahweh's power through this event (Joshua 4:24). His hand created the world (Psalm 8:6; Psalm 95:5) and works truth and justice (Psalm 111:7). He upholds and guides the righteous with his hand (Psalm 37:24; Psalm 139:10). He continually lifts up his hand on our behalf (Psalm 10:12). A corollary idea is that of "ability" to accomplish a task. The phrases "hand reaches" or "hand finds" denote the ability to do or obtain something (Leviticus 14:21-32). "Possession" is a common function of the hand. Therefore, "in one's hands" often bears that connotation. The Ishmaelites had Joseph in their possession ("hands," Genesis 39:1). Yahweh declared that he would take David's kingdom from his son (1 Kings 11:12, 31-35). "Submission" is indicated by the phrase "to give one's hands under" someone else. Solomon's officials "submitted" to him (1 Chron. 29:24). Yahweh exhorted Israel to "submit" to him and not rebel. "To stretch out the hand" conveys two ideas. It expresses the "attacking" of an object (Joshua 8:19, 26); second, it describes the psalmist's yearning for the Lord (Psalm 143:6). "Putting one's hand to" something expresses "work" and the activity in which that person is involved (Deut. 2:7; Deut. 30:9). "Strengthening the hands" is helping someone (cf. Jonathan helping David, 1 Samuel 23:16). Obstinate rebellion is described by the phrase "high hand" (Numbers 15:30). Contrarily, the same expression conveyed God's mighty deliverance of Israel from Egypt (Exodus 14:8). "Shaking the hand" symbolized God's warning and destruction of judgment (Isaiah 10:32; Isaiah 19:16). Contempt is likewise visualized by this symbol (Zeph. 2:15). "Laying hands on" has four basic connotations. First, this phrase was employed to depict killing (Genesis 37:22, 27). Second, it was used in the ritual ceremony of blessing (cf. Genesis 48:17). Third, commissioning for a specific office or task was normally accompanied by the laying on of hands (cf. Moses' inauguration of Joshua and Acts 13:1-3). Fourth, the important theological concept of substitution was continually portrayed through the laying of hands upon a sacrificial animal. On the Day of Atonement, the high priest transferred the nation's sins to the goat ("substitution"), by laying his hands upon the goat. Individuals depicted their sins as transferred to and borne by the sacrificial animal through this expression (Exodus 29:10-19; Leviticus 1:4). Ultimately this figure was fulfilled in Christ's bearing of our sins upon the cross (Col. 2:14). The "uplifted hand" expressed several nuances. First, it symbolized prayer as one lifted up his hands toward the sanctuary (Psalm 28:2). Second, the uplifted hand periodically accompanied a public blessing (Leviticus 9:22). Third, it was common for one to lift up his hand in an oath. When Abram vowed not to take spoils of war, he lifted up his hand to the king of Sodom. Another means of expressing a vow was to place the hand under the thigh of the other person as Abram's servant did when swearing that he would be faithful to Abram's charge (Genesis 24:2, 9). The most significant vows of scripture are those anthropomorphically made by God. The oath most remembered in the scripture by this accompanying sign is God's unconditional and eternal covenant promise to make a nation from Abram and bless the world through that nation, Israel (Genesis 12:1-3; cf. Exodus 6:8; Numbers 14:30). God also swore to avenge the blood of his servants (Deut. 32:40). Consecration was depicted by the idiom "fill the hands." Some suggest that the sense of filling means the hands were full and had no time for other business, though others think that "filling" was with a sacrificial portion since this phrase was predominately used in the commissioning of priests (Exodus 29:9-35; Exodus 16:32). Ritual cleansing was portrayed by "washing the hands" (Leviticus 5:11), making the person ritually righteous (2 Samuel 22:21). This symbolic action also denoted "absolution from guilt" (Deut. 21:6-7; cf. Matthew 27:24). To give to one was to "open the hand" (Deut. 15:8, 11), whereas to "shut the hand" was to withhold (Deut. 15:7). God opens his hand to satisfy the desire of every living thing (Psalm 145:16). One who "slacks his hand" (or withdraws his hand) "gives up" (Joshua 10:6); the slothful "buries his hand in a dish" (Proverbs 19:24). The silent places the "hand to the mouth" (Proverbs 30:32). "Hand" is interestingly employed to mean an "ordinance" (Ezra 3:10) or a "monument" (cf. ritual stelae at Hazor) used perhaps to establish a covenant or as religious commemorations (1 Samuel 15:12; Isaiah 56:5). The Law was symbolically placed on the hand of the Israelite to remind him of its centrality in life (Deut. 6:8). The instrumentality of giving ordinances and God's word was expressed with "by the hand of." Perhaps the joining of hands led to the use of yād to denote "axles" which held the wheels of the molten sea together (1 Kings 7:32-33) and the "stays" (tenons) to fasten the boards of the tabernacle or temple (Exodus 26:17-19; 1 Kings 7:35-36). The hand hanging at the side most likely precipitated the use of yād for "side, coast, or border" (Exodus 2:5; Numbers 2:17; Numbers 34:3). The spreading of the hands denoted "space" (Genesis 34:21), while "hand" also meant "part" or "time" (Genesis 43:34; Genesis 47:24). A different root, ydd, "to love," may be the basis for translating yād "penis" in the context of Isaiah 57:8, 10 (cf. UG 19: no. 1072). (From TWOT online) Over 1400 uses in OT - here are the uses in First Samuel - Note that "hand" is a keyword in 1 Samuel 4-7 - 1 Sam. 2:13; 1 Sam. 4:8; 1 Sam. 4:18; 1 Sam. 5:4; 1 Sam. 5:6; 1 Sam. 5:7; 1 Sam. 5:9; 1 Sam. 5:11; 1 Sam. 6:3; 1 Sam. 6:5; 1 Sam. 6:9; 1 Sam. 7:3; 1 Sam. 7:8; 1 Sam. 7:13; 1 Sam. 7:14; 1 Sam. 9:8; 1 Sam. 9:16; 1 Sam. 10:4; 1 Sam. 10:7; 1 Sam. 10:18; 1 Sam. 11:7; 1 Sam. 12:3; 1 Sam. 12:4; 1 Sam. 12:5; 1 Sam. 12:9; 1 Sam. 12:10; 1 Sam. 12:11; 1 Sam. 12:15; 1 Sam. 13:22; 1 Sam. 14:10; 1 Sam. 14:12; 1 Sam. 14:13; 1 Sam. 14:19; 1 Sam. 14:26; 1 Sam. 14:27; 1 Sam. 14:37; 1 Sam. 14:43; 1 Sam. 14:48; 1 Sam. 15:12; 1 Sam. 16:16; 1 Sam. 16:23; 1 Sam. 17:22; 1 Sam. 17:37; 1 Sam. 17:40; 1 Sam. 17:46; 1 Sam. 17:47; 1 Sam. 17:49; 1 Sam. 17:50; 1 Sam. 17:57; 1 Sam. 18:10; 1 Sam. 18:17; 1 Sam. 18:21; 1 Sam. 18:25; 1 Sam. 19:3; 1 Sam. 19:9; 1 Sam. 20:16; 1 Sam. 21:3; 1 Sam. 21:4; 1 Sam. 21:8; 1 Sam. 21:13; 1 Sam. 22:6; 1 Sam. 22:17; 1 Sam. 23:4; 1 Sam. 23:6; 1 Sam. 23:7; 1 Sam. 23:11; 1 Sam. 23:12; 1 Sam. 23:14; 1 Sam. 23:16; 1 Sam. 23:17; 1 Sam. 23:20; 1 Sam. 24:4; 1 Sam. 24:6; 1 Sam. 24:10; 1 Sam. 24:11; 1 Sam. 24:12; 1 Sam. 24:13; 1 Sam. 24:15; 1 Sam. 24:18; 1 Sam. 24:20; 1 Sam. 25:8; 1 Sam. 25:26; 1 Sam. 25:33; 1 Sam. 25:35; 1 Sam. 25:39; 1 Sam. 26:8; 1 Sam. 26:9; 1 Sam. 26:11; 1 Sam. 26:18; 1 Sam. 26:23; 1 Sam. 27:1; 1 Sam. 28:15; 1 Sam. 28:17; 1 Sam. 28:19; 1 Sam. 30:15; 1 Sam. 30:23; Norman Geisler - 1 SAMUEL 7:13—Were the Philistines expelled once and for all, or only temporarily? PROBLEM: This verse says that “the Philistines were subdued, and they did not come anymore into the territory of Israel.” However, only a few chapters later (9:16; cf. 10:5; 13:5, 17) they were repeatedly fighting the Philistines. SOLUTION: There are two ways to explain this difficulty. One is that it may simply be a strong idiom, not to be taken as excluding all future incursions on their land by the Philistines. In other words, “they came no more” for some time. Or, it could simply mean that “they came no more” at that time. A third possibility is that “they came no more” to occupy and dwell in the territory of Israel, which would not exclude them coming back to fight again and again. 1 Samuel 7:14 The cities which the Philistines had taken from Israel were restored to Israel, from Ekron even to Gath; and Israel delivered their territory from the hand of the Philistines. So there was peace between Israel and the Amorites. BGT 1 Samuel 7:14 καὶ ἀπεδόθησαν αἱ πόλεις ἃς ἔλαβον οἱ ἀλλόφυλοι παρὰ τῶν υἱῶν Ισραηλ καὶ ἀπέδωκαν αὐτὰς τῷ Ισραηλ ἀπὸ Ἀσκαλῶνος ἕως Αζοβ καὶ τὸ ὅριον Ισραηλ ἀφείλαντο ἐκ χειρὸς ἀλλοφύλων καὶ ἦν εἰρήνη ἀνὰ μέσον Ισραηλ καὶ ἀνὰ μέσον τοῦ Αμορραίου KJV 1 Samuel 7:14 And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the coasts thereof did Israel deliver out of the hands of the Philistines. And there was peace between Israel and the Amorites. NET 1 Samuel 7:14 The cities that the Philistines had captured from Israel were returned to Israel, from Ekron to Gath. Israel also delivered their territory from the control of the Philistines. There was also peace between Israel and the Amorites. CSB 1 Samuel 7:14 The cities from Ekron to Gath, which they had taken from Israel, were restored; Israel even rescued their surrounding territories from Philistine control. There was also peace between Israel and the Amorites. ESV 1 Samuel 7:14 The cities that the Philistines had taken from Israel were restored to Israel, from Ekron to Gath, and Israel delivered their territory from the hand of the Philistines. There was peace also between Israel and the Amorites. NIV 1 Samuel 7:14 The towns from Ekron to Gath that the Philistines had captured from Israel were restored to her, and Israel delivered the neighboring territory from the power of the Philistines. And there was peace between Israel and the Amorites. NLT 1 Samuel 7:14 The Israelite villages near Ekron and Gath that the Philistines had captured were restored to Israel, along with the rest of the territory that the Philistines had taken. And there was peace between Israel and the Amorites in those days. NRS 1 Samuel 7:14 The towns that the Philistines had taken from Israel were restored to Israel, from Ekron to Gath; and Israel recovered their territory from the hand of the Philistines. There was peace also between Israel and the Amorites. RSV 1 Samuel 7:14 The cities which the Philistines had taken from Israel were restored to Israel, from Ekron to Gath; and Israel rescued their territory from the hand of the Philistines. There was peace also between Israel and the Amorites. YLT 1 Samuel 7:14 And the cities which the Philistines have taken from Israel are restored to Israel -- from Ekron even unto Gath -- and their border hath Israel delivered out of the hand of the Philistines; and there is peace between Israel and the Amorite. NJB 1 Samuel 7:14 The towns which the Philistines had taken from Israel were given back to Israel, from Ekron all the way to Gath, and Israel freed their territory from the power of the Philistines. There was peace, too, between Israel and the Amorites. NAB 1 Samuel 7:14 The cities from Ekron to Gath which the Philistines had taken from Israel were restored to them. Israel also freed the territory of these cities from the dominion of the Philistines. Moreover there was peace between Israel and the Amorites. LXE 1 Samuel 7:14 And the cities which the Philistines took from the children of Israel were restored; and they restored them to Israel from Ascalon to Azob: and they took the coast of Israel out of the hand of the Philistines; and there was peace between Israel and the Amorite. ASV 1 Samuel 7:14 And the cities which the Philistines had taken from Israel were restored to Israel, from Ekron even unto Gath; and the border thereof did Israel deliver out of the hand of the Philistines. And there was peace between Israel and the Amorites. peace: De 7:2,16 Jdg 4:17 Ps 106:34 1 Samuel 7 Resources - Multiple Sermons and Commentaries See Ekron and Gath for new borders YAHWEH RESTORES LAND AND PEACE The cities which the Philistines had taken from Israel were restored (shub/sub; Lxx = apodidomi) to Israel, from Ekron even to Gath; and Israel delivered (natsal; Lxx = apodidomi) their territory from the hand (yad - hand is keyword in 1Sa 4-7 = 13x/13v) of the Philistines - Ekron and Gath were major cities of Philistia and now were Israel's western border (See map above). In the previous passage we see the hand of the LORD was against the Philistines which explains why Israel delivered their territory from the hand of the Philistines. Israel took the land back, but they were enabled to do by the hand of God (Man's responsibility, God's provision). So (term of conclusion) there was peace (shalom; Lxx = eirene from eiro = join together what has been separated) between Israel and the Amorites - The Amorites were the Canaanites who Israel had failed to eradicate and occupied the hills west of Israel between the Jordan Valley and the coastal plain. The point is that the fruit of confession and repentance included victory, deliverance, restoration of land and peace with their former adversaries. Israel had not experienced this shalom for a very long time! THOUGHT - Beloved, we need to ponder the beautiful fruit from Israel's confession and repentance and apply it to our Christian lives. Indeed, as Paul says these OT stories happened as examples (1Co 10:6, 11+) and also that we might have hope (Ro 15:4+). So perhaps as you read this section, you are experiencing the heavy (Fatherly disciplining) hand of the Lord (Hebrews 12:5-10+). What happened to Israel after her confession and repentance is what can occur in your life, which should give you hope (Ro 15:4+) that you will experience the peaceful fruit of righteousness in your life (Heb 12:11+), not to mention the fact that Yahweh might restore the years that the locusts have eaten, depending on your individual circumstances. These truths should encourage you to rejoice in the discipline (cf (Heb 12:11a+), Jas 1:2-5+), knowing that the Lord desires bring forth good fruit in your life. Woodhouse on restored and peace - This is what God did for Israel. They could hold their heads high again—not because of their virtue or strength (don’t forget the last twenty years)—but because of what the Lord their God had done for them. (Preaching the Word: 1 Samuel—Looking for a Leader) Restored (returned, brought back, restore) (07725) shub/sub is is a common verb (over 1000x) meaning to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. Delivered (05337) natsal means primarily to deliver, often by the power of one entity overcoming another. Deliverance from the hand or power (Ge 32:11, Hos 2:10). Idols and human might cannot deliver (1 Sa 12:21, Ps 33:16). In the Psalms natsal is often a cry for deliverance (in form of a command). It is sometimes deliverance from enemies (wicked, persecutors, aliens), but also from fears (Ps 34:4), troubles (Ps 34:17, 54:7), afflictions (Ps 34:17), transgressions (Ps 39:8), blood-guiltiness (Ps 51:14), from death (Ps 56:13), from the mire (Ps 69:14), deliver the needy (Ps 72:12), sins (79:9), from the snare (Ps 91:3), out of distresses (Ps 107:6), deliver my soul (Ps 120:2), out of great waters (Ps 144:7). In the Septuagint, in the Psalms natsal is translated most often with rhuomai (snatch from danger), but also with sozo (to save, deliver) and exaireo (to take up, deliver). Peace (07965) shalom from salam/salem/shalam = to be safe, sound, healthy, perfect, complete [1Ki 7:51, Neh 6:18]) signifies a sense of well-being and harmony both within and without - Completeness, wholeness, peace, health, welfare, safety, soundness, tranquility, prosperity, fullness, rest, harmony; the absence of agitation or discord, a state of calm without anxiety or stress. The root meaning of shalom is to be whole or sound and this leads to translations that speak of completeness, wholeness, well-being, welfare and peace. Shalom also includes the idea of vigour and vitality in all dimensions of life. In short, shalom speaks of holistic ("holy") health for our souls and spirits.