I Samuel 6:17-18 · Bible study
1 Samuel 6:17-18 Commentary: Philistine Guilt Offering Account
Hebrew · 10 what the commentators say
Meaning in one sentence
Examines the significance of the Philistines sending gold tumors and mice as a guilt offering to Yahweh, revealing their recognition of divine judgment.
Research Summary
- Meaning: The Philistines acknowledge Yahweh’s hand in the plagues by sending gold images of tumors and mice as a guilt offering, one for each city and village affected.
- Key words: “Guilt offering” (H0817, asham); “returned” (H7725, shuv); “tumors” (H2914, techor); “mice” (H5909, akhbar); “Abel” (H0059, possibly meaning “stone” or “lamentation”).
- Main debate: Whether the number of golden mice matches the priests’ proposal (five) or extends to all cities; also whether “Abel” in verse 18 should be read as a place name or as “stone.”
- Theological theme: God’s sovereignty over nations, the principle of restitution, and the reality of divine judgment even upon those who do not worship Him.
- Best use: Teaching on God’s ability to make Himself known to all people, and on the importance of specific, costly repentance when confronted with sin.
Translation Comparison
BSB Berean Standard Bible 2020
17As a guilt offering to the LORD, the Philistines had sent back one gold tumor for each city: Ashdod, Gaza, Ashkelon, Gath, and Ekron.
18The number of gold rats also corresponded to the number of Philistine cities belonging to the five rulers—the fortified cities and their outlying villages. And the large rock on which they placed the ark of the LORD stands to this day in the field of Joshua of Beth-shemesh.
WEB World English Bible 2000
17These are the golden tumors which the Philistines returned for a trespass offering to Yahweh: for Ashdod one, for Gaza one, for Ashkelon one, for Gath one, for Ekron one;
18and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fortified cities and of country villages, even to the great stone on which they set down Yahweh’s ark. That stone remains to this day in the field of Joshua of Beth Shemesh.
KJV King James Version 1769
17And these are the golden emerods which the Philistines returned for a trespass offering unto the Lord; for Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one;
18And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of country villages, even unto the great stone of Abel, whereon they set down the ark of the Lord: which stone remaineth unto this day in the field of Joshua, the Beth–shemite.
ASV American Standard Version 1901
17And these are the golden tumors which the Philistines returned for a trespass-offering unto Jehovah: for Ashdod one, for Gaza one, for Ashkelon one, for Gath one, for Ekron one;
18and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fortified cities and of country villages, even unto the great stone, whereon they set down the ark of Jehovah, which stone remaineth unto this day in the field of Joshua the Beth-shemite.
YLT Young's Literal Translation 1898
17And these are the golden emerods which the Philistines have sent back--a guilt-offering to Jehovah: for Ashdod one, for Gaza one, for Ashkelon one, for Gath one, for Ekron one;
18and the golden mice--the number of all the cities of the Philistines--for the five princes, from the fenced city even unto the hamlet of the villages, even unto the great meadow on which they placed the ark of Jehovah-- are unto this day in the field of Joshua the Beth-Shemeshite.
Darby Darby Bible 1890
17And these are the golden sores which the Philistines returned as a trespass-offering to Jehovah: for Ashdod one, for Gazah one, for Ashkelon one, for Gath one, for Ekron one;
18and the golden mice, [according to] the number of all the cities of the Philistines belonging to the five lords, both fortified cities and villages of the peasantry; [and they brought them] as far as the great [stone of] Abel, whereon they set down the ark of Jehovah, [which] is to this day in the field of Joshua the Beth-shemeshite.
Douay-Rheims Douay-Rheims Bible 1899
17And these are the golden emerods, which the Philistines returned for sin to the Lord: For Azotus one, for Gaza one, for Ascalon one, for Geth one, for Accaron one:
18And the golden mice, according to the number of the cities of the Philistines, of the five provinces, from the fenced city to the village that was without wall, and to the great Abel (the stone) whereon they set down the ark of the Lord, which was till that day in the field of Josue the Bethsamite.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Samuel 6:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that these verses record the actual guilt offering the Philistines sent with the ark, going beyond the priests’ initial proposal in 1 Samuel 6:4. The five golden tumors correspond to the five principal cities of the Philistine pentapolis, Ashdod, Gaza, Ashkelon, Gath, and Ekron, where the plague of boils had struck directly. The golden mice, however, represented every Philistine city and village, from fortified towns to rural hamlets. Keil and Delitzsch explain that the mice offering covered the whole land because the plague of mice had ravaged the entire territory, while the boils were concentrated where the ark had been. The Cambridge Bible and Jamieson-Fausset-Brown agree that the listing in verse 18 describes what was actually done, not a mere proposal. The enumeration makes one thing clear: the Philistines understood the plagues as Yahweh’s direct judgment, and they crafted a restitution that matched every affected location. The gold material signified both value and permanence, a costly admission that the God of Israel was real.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Strict compliance view: The priests proposed five golden mice (1 Samuel 6:4), and some argue verse 18 only means the five mice were sent from each city collectively.
- Expansive offering view: Verse 18's description — 'according to the number of all the cities' — and the mention of villages as well, implies separate mice for every settlement.
- Text-critical view: The phrase 'great stone of Abel' may involve a scribal error, with 'Abel' originally 'stone,' affecting the identification of the memorial.
What is clear: It is certain that the Philistines sent gold images of tumors and mice as a guilt offering, recognizing the plagues as Yahweh’s judgment, and that the ark was placed on a great stone in the field of Joshua of Beth Shemesh, which remained as a memorial.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Number of golden mice | The Philistines sent golden mice as part of the guilt offering, representing the plague of mice. | Some (e.g., priests' initial proposal) think only five mice were sent, matching the five cities. Others (Keil, Cambridge) argue that the Philistines sent mice from every city and village, because the plague affected the entire land. |
| Meaning of 'Abel' in verse 18 | The great stone where the ark was placed is a memorial site in Joshua's field at Beth Shemesh. | The Hebrew reads 'Abel' (lamentation), but several commentators (Cambridge, Keil) suggest it is a textual error for 'eben' (stone). Others (Matthew Henry, Wesley) take Abel as a name given from the mourning in verse 19. |
| Motivation of the Philistines | They sought to appease Yahweh to stop the plagues. | Was this genuine repentance (even if incomplete) or mere superstition? Some see a grudging acknowledgment of God's power, while others see a deep conviction of sin comparable to pagan confessions elsewhere. |
Historical & Cultural Context
The Philistine pentapolis consisted of five city-states, Ashdod, Gaza, Ashkelon, Gath, and Ekron, each ruled by a “lord” (seren). After the ark was captured in battle, it was taken to Ashdod and placed in the temple of Dagon (1 Samuel 5:1, 2). A plague of tumors broke out, and the ark was moved from city to city, with similar devastation following at Gath and Ekron (1 Samuel 5:8, 12). The narrative also mentions a plague of mice that ravaged the land (implied in 1 Samuel 6:5, 11, 18).
The concept of a “guilt offering” (asham) was central to ancient Near Eastern ideas of restitution. In Israelite law, a guilt offering required both a sacrifice and monetary compensation (Leviticus 5:14, 16). The Philistines, though pagan, seem to have grasped this principle. They created golden images of the diseased body parts (tumors) and destructive pests (mice) as tangible symbols of what they were confessing, an ancient practice also seen in Egyptian and Hittite cultures, where votive offerings in the shape of afflicted body parts were dedicated to a deity.
The great stone in Joshua’s field at Beth Shemesh became a memorial. The narrator notes it “remains to this day” (verse 18), confirming that the stone stood as a long-term witness to God’s power and the ark’s return. The site likely held significance because Beth Shemesh was a Levitical city (Joshua 21:16), so the ark encountered priests who could handle it properly. The stone itself, probably a large bedrock outcropping in the wheat field, served as an altar for the sacrifices offered when the ark arrived (1 Samuel 6:14, 15).
Textual Notes
The main textual issue in this passage is the phrase “the great stone of Abel” in verse 18. The Hebrew reads Abel (אָבֵל), which normally means “lamentation.” Most translations interpret this as the name of the stone, but the Septuagint and the Targum read “stone” instead of “Abel,” suggesting either a variant text or a scribal error. Keil and Delitzsch argue that Abel is likely a corruption of eben (stone). The Cambridge Bible agrees, noting that calling the stone “Abel” from the mourning in verse 19 is unnatural. The Vulgate follows the Hebrew Abel. Apart from this, the consulted sources note no other significant variants in these two verses.
Reception History
Early Jewish and Christian interpreters saw this passage as evidence of God’s sovereignty over the nations. In rabbinic tradition, the golden images were sometimes compared to the Egyptian plagues, emphasizing that God’s judgments are unmistakable. Church fathers such as Augustine referenced the Philistine guilt offering as a type of confession made by the ungodly, showing that even those who refuse to serve God must acknowledge His power. During the Reformation, commentators like Matthew Henry used the narrative to teach that God can bring conviction of sin through calamities, and that restitution, costly and specific, is a fitting response. The stone memorial at Beth Shemesh has often been cited in sermons on remembering God’s deliverances, reinforcing the practice of setting aside physical reminders of spiritual milestones. Modern evangelical study notes (e.g., ESV Study Bible, NIV Study Bible) treat the passage as a historical account demonstrating God’s defense of His covenant name.
Preaching This Verse
Three-point outline
- God’s judgment reaches every corner. The golden mice came from “all the cities of the Philistines […] both of fortified cities and of country villages.” No one escaped the plague. Yahweh’s hand extended beyond the main cities to the smallest hamlet. Sin and its consequences are universal, and so is God’s power to bring correction.
- Repentance can be costly and specific. The Philistines did not send a vague apology. They sent gold offerings that matched each location affected. True acknowledgment of wrongdoing often carries a tangible cost, whether restitution, confession, or changed behavior. The detail of the offerings shows that God’s grace can bring even hostile nations to a point of accountability.
- Memorials remind us of God’s faithfulness. The great stone remained “to this day” as a witness that the ark had returned and God had defended His name. In our lives, remembering past deliverances builds faith for present struggles. The stone at Beth Shemesh is a visual anchor for the truth that God does not abandon His people.
Five-point outline
- The Philistine predicament: a God they cannot control (1 Samuel 5).
- The priests’ proposal: specific restitution required (1 Samuel 6:1, 9).
- The fulfillment: golden tumors for five cities, golden mice for every town.
- The arrival at Beth Shemesh: the ark placed on the great stone.
- The lasting witness: “that stone remains to this day.”
Illustration hooks
- Fairness in responsibility: Imagine a neighbor who damages property across several homes. When they pay for repairs, they don’t just pay a flat fee, they pay for each broken window, each dented fence. The golden mice show God’s justice is precise, not random.
- A community-wide apology: Think of a town where a major mistake has been made, a factory pollution incident, for example. The company must make amends not just to the nearest homes but to every household affected, including those far out in the countryside. The Philistines were forced to do something similar toward the God of Israel.
Questions your congregation is asking
- Does God judge non-Israelites for their treatment of His people? This narrative answers: yes, He defends His honor and His covenant.
- Can repentance happen without faith in the true God? The Philistines acknowledged Yahweh’s power but did not become worshippers of Him. The passage shows that even minimal recognition of God can lead to practical change.
- Why does this story matter for Christians today? It demonstrates that God’s presence cannot be manipulated, and that restitution, while not saving, is a fitting response to conviction of sin. It also foreshadows the ultimate sacrifice for sin that removes the need for golden images.
Leading a Discussion
This passage shows us how God confronted an entire nation with His power. The Philistines did not seek or love Yahweh, but they could not ignore the evidence that He was at work. As you explore these verses with your group, notice both the formality of the guilt offering and the raw reality of God’s judgment. Let the text challenge you about how you respond when God makes His truth unavoidable in your own life.
Discussion questions
- Read 1 Samuel 6:17, 18. What stands out to you about the specific enumeration of cities and villages?
- Why do you think the Philistines sent golden representations of the tumors and mice rather than simple monetary payment?
- In what ways does this passage connect to the earlier description of the ark’s journey through Philistine territory (1 Samuel 5)?
- The priests proposed five golden mice (verse 4), but the Philistines sent many more (verse 18). What does this difference suggest about their motivation or understanding of the plague?
- The stone at Beth Shemesh remained as a witness “to this day.” What are some “stones” in your spiritual history, tangible reminders of God’s faithfulness or discipline?
- How does the Gentile response to God here compare with responses we see in the New Testament (for example, the Philippian jailer in Acts 16)?
- What does this story teach us about showing respect for what belongs to God, especially in our own worship and daily life?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Judges 1:18 | Also Judah took Gaza with its border, and Ashkelon with its border, and Ekron with its border. |
| Judges 16:1 | Samson went to Gaza, and saw there a prostitute, and went in to her. |
| Judges 16:21 | The Philistines laid hold on him and put out his eyes; and they brought him down to Gaza and bound him with fetters of bronze; and he ground at the mill in the prison. |
| I Samuel 5:1 | Now the Philistines had taken God’s ark, and they brought it from Ebenezer to Ashdod. |
| I Samuel 5:8 | They sent therefore and gathered together all the lords of the Philistines, and said, “What shall we do with the ark of the God of Israel?” They answered, “Let the ark of the God of Israel be carried over to Gath.” They carried the ark of the God of Israel there. |
| I Samuel 5:10 | So they sent God’s ark to Ekron. As God’s ark came to Ekron, the Ekronites cried out, saying, “They have brought the ark of the God of Israel here to us, to kill us and our people.” |
| I Samuel 6:4 | Then they said, “What should the trespass offering be which we shall return to him?” They said, “Five golden tumors and five golden mice, for the number of the lords of the Philistines; for one plague was on you all, and on your lords. |
| II Samuel 1:20 | Don’t tell it in Gath. Don’t publish it in the streets of Ashkelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the phrase "remaineth unto this day" refers to the stone of Abel, not the ark itself, since the ark would not have been left exposed in an open field. He notes the translators added words to make this meaning clear.
Barnes' Notes on the Bible Protestant 1832
Barnes suggests that the name "great stone of Abel" likely comes from the scene of mourning recorded in 1 Samuel 6:19, where God struck down the men of Beth‑shemesh. The word "Abel" itself may echo the lamentation that took place there.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary resolves the discrepancy between the priests' proposal and the actual offering: verse 4 recorded only the suggested number, while verse 18 describes what was done, with a gold mouse from every city and village. The mouse plague ravaged the whole country, unlike the pestilence which struck mainly the great cities.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that the Philistines sent one golden emerod for each of the five principal cities and golden mice representing all their towns, both fortified and unwalled. It also records that the great stone where the Ark rested remained as a lasting witness in the field of Joshua the Beth-shemite.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the golden mice matched the number of all Philistine cities and villages, not just the five principalities. He reports that some Jewish commentators believed each village sent its own golden mouse and emerod beyond the five from the main cities. He also identifies the "great stone of Abel" as the same stone in Bethshemesh where the ark was set.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB observes that the Philistines sent five golden emerods, matching their five principal cities, but the golden mice must have been more numerous because they came from both walled towns and country villages. He also notes that "Abel" means stone, so the phrase should read "the great stone."
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the “great stone” mentioned was not a location called Abel but the actual stone on which the ark rested, and they propose the original text read “the great stone is witness.” They also explain the apparent discrepancy in the number of golden mice offered, noting the Philistines provided one for every town
Lange's Commentary Reformed 1857
Lange highlights the Philistine priests' test to distinguish divine judgment from random chance. They used unyoked milch cows separated from their calves, knowing natural instinct would drive them home; only a higher power could force them toward Israel, confirming God's hand.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that the Philistines were as glad to send the ark away as they had ever been to capture it. Their relief in parting with it shows how thoroughly God's judgment had changed their minds about possessing this symbol of his presence.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley distinguishes that the five golden emerods matched only the five principal cities, while the golden mice represented every city including all surrounding villages, showing the plague's total reach. He then applies this: even when the ark sat on a simple stone in open fields, its divine significance remained undiminished by the lowliness of its setting.