1SA 5:5 Parallel View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. This view is only designed for doing comparisons of different translations. Click on the version abbreviation to see the verse in more of its context.

Key: yellow:verbs, red:negative.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT Therefore, the priests of Dagon and all the ones who enter the house of Dagon do not tread on the threshhold of Dagon in Ashdod, until this day.

UST That is the reason that ever since that time, the priests of Dagon and everyone else who enters the temple of Dagon in Ashdod do not step on the doorsill where the hands and head of Dagon had fallen.

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

OEB This is why the priests of Dagon and all who enter the house of Dagon do not tread on the threshold of Dagon in Ashdod to this day, but step over it.

WEB Therefore neither the priests of Dagon nor any who come into Dagon’s house step on the threshold of Dagon in Ashdod to this day.

NET (For this reason, to this very day, neither Dagon’s priests nor anyone else who enters Dagon’s temple step on Dagon’s threshold in Ashdod.)

LSV therefore the priests of Dagon, and all those coming into the house of Dagon, do not tread on the threshold of Dagon, in Ashdod, until this day.

FBV (That's why the priests of Dagon, and all who enter the temple of Dagon in Ashdod, don't tread on the doorstep, even up to now.)

T4T That is the reason that since that time, the priests of Dagon and everyone else who enters the temple of Dagon in Ashdod do not step on the doorsill where the hands and head of Dagon fell.

LEB (Therefore the priests of Dagon and all who come into the house of Dagon do not tread on the threshold of Dagon in Ashdod until this very day.)

BBE So to this day no priest of Dagon, or any who come into Dagon's house, will put his foot on the doorstep of the house of Dagon in Ashdod.

MOF No MOF 1SA book available

JPS Therefore neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod unto this day.

ASV Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod, unto this day.

DRA And only the stump of Dagon remained in its place. For this cause neither the priests of Dagon, nor any that go into the temple tread on the threshold of Dagon in Azotus unto this day.

YLT therefore the priests of Dagon, and all those coming into the house of Dagon, tread not on the threshold of Dagon, in Ashdod, till this day.

DBY Therefore neither the priests of Dagon nor any that come into Dagon's house tread on the threshold of Dagon in Ashdod to this day.

RV Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod, unto this day.

WBS Therefore neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshhold of Dagon in Ashdod to this day.

KJB Therefore neither the priests of Dagon, nor any that come into Dagon’s house, tread on the threshold of Dagon in Ashdod unto this day.

BB And therfore is it, that the priestes of Dagon, neither any man that commeth into Dagons house, treade not on the thresholde of Dagon in Asdod, vnto this day.
(And therefore is it, that the priests of Dagon, neither any man that cometh/comes into Dagons house, treade not on the thresholde of Dagon in Asdod, unto this day.)

GNV Therefore the Priests of Dagon, and all that come into Dagons house tread not on the thresholde of Dagon in Ashdod, vnto this day.
(Therefore the Priests of Dagon, and all that come into Dagons house tread not on the thresholde of Dagon in Ashdod, unto this day. )

CB Therfore the prestes of Dagon, and all they that go in to his house, treade not vpo the thressholde of Dagon at Asdod vnto this daye.
(Therfore the priests of Dagon, and all they that go in to his house, treade not upo the thressholde of Dagon at Asdod unto this day.)

WYC certis the stok aloone of Dagon lefte in his place. For this cause the preestis of Dagon, and alle that entren in to his temple, treden not on the threisfold of Dagon in Azotus til in to this dai.
(certis the stok alone of Dagon left in his place. For this cause the priests of Dagon, and all that entren in to his temple, treden not on the threisfold of Dagon in Azotus til in to this day.)

LUT Darum treten die Priester Dagons und alle, die in Dagons Haus gehen, nicht auf die Schwelle Dagons zu Asdod bis auf diesen Tag.
(Therefore treten the Priester Dagons and all, the in Dagons Haus gehen, not on the Schwelle Dagons to Asdod until on diesen Tag.)

CLV porro Dagon solus truncus remanserat in loco suo. Propter hanc causam non calcant sacerdotes Dagon, et omnes qui ingrediuntur templum ejus, super limen Dagon in Azoto, usque in hodiernum diem.[fn]
(porro Dagon solus truncus remanserat in instead suo. Propter hanc causam not/no calcant sacerdotes Dagon, and everyone who ingrediuntur templum his, super limen Dagon in Azoto, usque in hodiernum diem.)

5.5 Truncus. Dorsum tantum invenerunt fractis omnibus membris, quod idololatriæ fugam exprimit. Qui enim fugit, dorsum dat fuganti, unde: Quoniam pones eos dorsum Psal. 20..

5.5 Truncus. Dorsum tantum invenerunt fractis omnibus membris, that idololatriæ fugam exprimit. Who because fugit, dorsum dat fuganti, unde: Quoniam pones them dorsum Psal. 20..

BRN Therefore the priests of Dagon, and every one that enters into the house of Dagon, do not tread upon the threshold of the house of Dagon in Azotus until this day, for they step over.

BrLXX Διὰ τοῦτο οὐκ ἐπιβαίνουσιν οἱ ἱερεῖς Δαγὼν, καὶ πᾶς ὁ εἰσπορευόμενος εἰς οἶκον Δαγὼν, ἐπὶ βαθμὸν οἴκου Δαγὼν ἐν Ἀζώτῳ ἕως τῆς ἡμέρας ταύτης, ὅτι ὑπερβαίνοντες ὑπερβαίνουσι.
(Dia touto ouk epibainousin hoi hiereis Dagōn, kai pas ho eisporeuomenos eis oikon Dagōn, epi bathmon oikou Dagōn en Azōtōi heōs taʸs haʸmeras tautaʸs, hoti huperbainontes huperbainousi. )

TTN Tyndale Theme Notes:

Canaanite Religion

The Canaanites explained nature by reference to their gods. Each god represented some force of nature. The moon, sun, important stars, and visible planets each were considered a god or goddess. Canaanite deities had two striking features: an extraordinary fluidity of personality, and names whose meanings were related to their function. A few of these gods were particularly influential in the interaction of the Israelites with the Canaanite peoples:

El: “the powerful one,” the head of the Canaanite pantheon. El was distant, living far away from Canaan “at the source of the two rivers” (a lingering memory of Eden, perhaps). He presided over a divine council of gods who were his children. In the Old Testament, El (pl. Elohim) is used to speak of God, though the Lord is not identical with the Canaanite deity.
Baal: “lord,” the great storm god and king of the gods. Baal acted as El’s prime minister and was functionally far more important than El. He was the giver of all fertility. When he died, all vegetation and procreation temporarily ceased. He was the god of justice, the terror of evildoers.
Dagon: “fish” or “grain,” sometimes referred to as the father of Baal. Dagon was the chief god of the Philistine city of Ashdod (1 Sam 5:1-7).
Ashtoreth, Anath, Asherah: the three main goddesses of the Canaanite pantheon, concerned mainly with sex and war. Their primary function was to have sexual relations with Baal on a continual yearly cycle, maintaining Baal’s virility and thus the fertility of the earth.

The Canaanites’ personification of the forces of nature accounted for the succession of the seasons. The dry period from April to the end of October represented the duration of Baal’s death after an unsuccessful battle each spring. Commencement of the autumn rains signaled Baal’s revival as the rain and vegetation god, continuing until the following April. The Canaanites believed that the land regained its fertility because of the annual mating of Baal and his female consort, and their own religious activities included imitation of their gods’ behavior.

The Canaanites thus worshiped things they felt would benefit them materially. If the gods and goddesses were pleased by the worship, the result would be a plentiful harvest. If a god became angry, animal or human sacrifice might appease the god (see 2 Kgs 3:26-27). Canaanite worship was therefore fundamentally based on fear and manipulation.

Contact among the many religions of the ancient Near East produced not only social tension but also religious borrowing. The Arameans and Philistines who settled in Canaan adopted the practices of the Canaanites; the Amorites similarly incorporated Sumerian religion when they moved into Mesopotamia.

Israel’s God, Yahweh, by contrast, demanded exclusive allegiance, and he insisted on worship based on faith rather than manipulative fear. Unfortunately, the Israelites failed to maintain their exclusive monotheism. They adopted pagan thinking and practices, worshiping the Canaanite gods in the Canaanite way, leading to the corruption of their culture and rousing God’s anger. As a result, God brought judgment upon his people, sending them into exile (see 2 Kgs 17:5-23; 24:18–25:21).

Passages for Further Study

1 Sam 5:1-12

Parallel 1SA 5:5