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The image of a god's hand shared with the Ugaritic letter KTU 2.10 treats disease as direct divine action, helping explain why the outbreak in 1 Samuel 5 calls for a religious response.
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2500 BCE
1000+ CE

KTU 2.10:11

Cuneiform Texts from Ugarit
Ancient Near East
Message of Iwrdr. To Pilsiya say: May it be well with you. To Trgds and to Kalbiya: I have heard of the defeat. They are defeated. Now if they have not been defeated, then send to me. And the hand of the gods here is like death, very strong. If they have been overcome, your answer […] And whatever word you hear there, put in a letter to me.
Date: 1350 - 1185 B.C.E. (based on scholarly estimates)

1 Samuel 5:6

Hebrew Bible
6 The Lord attacked the residents of Ashdod severely, bringing devastation on them. He struck the people of both Ashdod and the surrounding area with sores. 7 When the people of Ashdod saw what was happening, they said, “The ark of the God of Israel should not remain with us, for he has attacked both us and our god Dagon!” 8 So they assembled all the leaders of the Philistines and asked, “What should we do with the ark of the God of Israel?” They replied, “The ark of the God of Israel should be moved to Gath.” So they moved the ark of the God of Israel. 9 But after it had been moved the Lord attacked that city as well, causing a great deal of panic. He struck all the people of that city with sores.
Date: 6th Century B.C.E. (Final composition) (based on scholarly estimates)
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Notes and References

#6786
“... These sources are highly relevant for understanding biblical notions of disease and defilement, with “touch” figuring prominently. First of all, like the usage of the Akkadian verb lapātu, the Bible employs the verbal root n-g-ʿ (whose basic sense is literally “to touch”) to describe disease. The derivatives of this verb include the piel (causative) verbal form used to describe God afflicting people and lands with disease (e.g., Genesis 12:17; 2 Kgs 15:5) and the nominal form negaʿ, used to describe illnesses, especially the skin disease ṣaraʿat.54 Second, like the Mesopotamian sources, the Bible refers to mass afflictions as manifestations of the “hand” of God.55 It is important to stress that these semantic parallels, as opposed to etymological ones, do not imply intercultural contact or influence, but rather the independent emergence of similar conceptions in both cultures.56 ...” “... 55 E.g., Exodus 9:3; 1 Sam 5:6, 9; 2 Sam 24:14–15. A comparable idiom (yd ʾilm) is also attested in Ugaritic texts (e.g., CAT 2.10 11–13). ...”
Feder, Yitzhaq Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor (p. 42) Cambridge University Press, 2022

* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.

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