1 Samuel 2

John MacArthur · Citado em PreceptAustin

1 Samuel 2

MacArthur points out that "This prayer has a number of striking verbal similarities with David's song of 2Sa 22:2-51: "horn" (1Sa 2:1; 22:3), "rock" (1Sa 2:2; 22:2, 3), salvation/deliverance (1Sa 2:1, 2; 2Sa 22:2, 3), grave/Sheol (1Sa 2:6; 2Sa 22:6), "thunder" (1Sa 2:10; 2Sa 22:14), "king" (1Sa 2:10; 2Sa 22:51), and "anointed" (1Sa 2:10;2Sa 22:51). (Borrow The MacArthur Study Bible) Exults (05970)(alats) means to rejoice, to be jubilant. Most often it is used to rejoice in Yahweh. Alats is an emotional response basically of the righteous (Ps 5:11; Ps 68:3; Pr 28:12), which is occasioned by the Lord (1Sa 2:1; Ps9:2). Gilbrant - ʿālats is always found in contexts of victory that comes as a result of dependence upon God. The end result always gives God's people reason to rejoice. Hannah's song expressed thanks and praise on the occasion of her first child. Praise is given within the context of God's provision (1 Sam. 2:1). Once ʿālats is used figuratively of an inanimate thing, "let the fields be jubilant" (1 Chr. 16:32, NIV). All who trust in the Lord are able to rejoice in his protection (Ps. 5:11).Although the psalmist has suffered a setback, he can nevertheless rejoice in the Lord (Ps. 9:2). Yahweh has turned back those who would take advantage of the situation. In the midst of adversity, the righteous rejoice because they experience the presence of God (Ps. 68:3). When righteousness reigns, there is "rejoicing" (Prov. 11:10; 28:12), while in its absence, men hide themselves (Pr 28:12). (Complete Biblical Library) Alats - 8v - exult(5), exults(1), rejoices(1), triumph(1). 1Sa 2:1; 1Ch 16:32; Ps 5:11; Ps. 9:2; Ps. 25:2; Ps. 68:3; Pr. 11:10; Pr. 28:12 Salvation (help, deliverance) (03444) yeshua is from a root in Arabic = "make wide" or "make sufficient' sarar = "narrow," = "be restricted" or "cause distress." The idea of wide connotes freedom from distress and ability to pursue one's objectives. It means to move from distress (enemies, natural catastrophies, plague or famine, sickness) to safety which requires deliverance. Generally deliverance comes from some an outside source. The one who brings deliverance is known as the "savior." Yeshua may be used in everyday life free of theological overtones at a well Moses saved daughters of Reuel (Ex 2:17) but generally has strong religious meaning. And so we read Yahweh wrought deliverance - God of our salvation Ps 68:19-20. Yeshua can also describe salvation through human agents empowered by God. While the NT idea of salvation is primarily forgiveness of sin, deliverance from sin's power and defeat of Satan, the OT only begins to point in this direction. And so in the OT the majority of references to salvation speak of Yahweh granting deliverance from real enemies and out of real catastrophies. Warren

1 Samuel 2

MacArthur - “There is no one holy like the Lord.” 1 Sa 2:2 God’s holiness means He transcends everything else and is completely righteous and separated from evil. Holiness is arguably God’s most significant attribute. The angels don’t sing, “Eternal, eternal, eternal” or “Faithful, faithful, faithful” or “Mighty, mighty, mighty.” Rather, they sing, “Holy, holy, holy, is the Lord God, the Almighty” (Rev. 4:8; compare Isa. 6:3). His holiness sums up all He is. The psalmist says, “Holy and awesome is His name” (Ps. 111:9). Moses sings, “Who is like Thee among the gods, O Lord? Who is like Thee, majestic in holiness, awesome in praises, working wonders?” (Ex. 15:11). And Hannah prays, “There is no one holy like the Lord, indeed, there is no one besides Thee, nor is there any rock like our God” (1 Sam. 2:2). What does it mean that God is holy? The words translated “holy” in the Bible have the root meaning of “separation.” God’s being and character transcend everything else. He is not subject to the frailties and limitations of His creation. God is completely without sin. He does not just conform to a holy standard; He is the standard. God’s righteousness is related to His holiness. Holiness is the standard, and righteousness is its active fulfillment. Or you might say His holiness is His complete separation from all that is sinful, and His righteousness is the manifestation of that holiness. David understood how holy and righteous God is. He says, “The Lord is righteous in all His ways” (Ps. 145:17), and “Thy righteousness, O God, reaches to the heavens, Thou who hast done great things; O God, who is like Thee?” (Ps. 71:19). Sadly, many today completely misunderstand God’s righteousness. If they really understood how holy God is, do you think they would live the way they do? But they ignore God’s standard, thinking He won’t really judge them because they’re basically good people. But “God is a righteous judge, and a God who has indignation every day” toward the wicked (Ps. 7:11). Since God is holy, the penalty for any sin—however small that sin might seem—is death (Rom. 6:23). Don’t let the world corrupt your view of God. Don’t treat your sin lightly. Instead, confess it, forsake it, and seek to please a holy God. (Borrow Strength for today) 1 Samuel 2:2 Luke 1:39-55 There is no one holy like the Lord; there is no one besides you; there is no Rock like our God. - 1 Samuel 2:2 TODAY IN THE WORD The Uffizi Gallery in Florence, Italy, contains some of the world’s most famous art pieces, including works by Leonardo da Vinci and Sandro Botticelli. Perhaps less well-known is a remarkable piece by Mariotto Albertinelli entitled “Visitation,” dated 1503. In elegant simplicity, the artist depicts Elizabeth, heavy with child, tenderly greeting Mary. Elizabeth’s robes are painted in warm, golden tones, and Mary’s robes are regal blue and crimson. As the two women greet each other, you can almost hear their amazement and reverence for their miraculous pregnancies. The painting invites the viewer to join in this hushed worship. There is no one besides you; there is no Rock like our God. - 1 Samuel 2:2 TODAY IN THE WORD Throughout history, men and women of faith have been characterized by their willingness to give anything they had back to God. Abraham was willing to sacrifice his own son, trusting God to fulfill His promise of a mighty nation of Abraham's descendants. Moses' parents hid him in a basket in the Nile River, trusting God to protect him from Pharaoh's wrath against the Hebrews. And D. L. Moody, the founder of the Moody Bible Institute, gave up an enormously successful career in sales to dedicate his life to full-time ministry in evangelism. Each of these people acknowledged that all of creation belongs to God, and each time God rewarded their sacrifice with greater blessings. With the same faith in God's sovereignty, Hannah gave her only son, for whom she had prayed years in advance. And she praised the Lord for His loving answer to her anguished prayer, commemorating Samuel's dedication at the tabernacle, and telling a God-glorifying story of spiritual victory. Who is God? He is the deliverer, the holy one, the Rock, the just judge, and the one who changes people's intentions and their lives (vv. 1-6, 9-10). He is sovereign and omnipotent, as well as compassionate and loving (vv. 7-10). That Hannah can rejoice even as she must say farewell to her son proves her godly priorities. Loving and trusting God comes ahead even of loving her dear son a lesson Abraham had also been taught earlier in the Old Testament (Gen. 22:1-19). Hannah finds delight in God's power and rulership over all creation. This means that in the long run, righteousness is protected and evil is punished (1 Sam. 2:9). True strength is God's alone (v. 10)! TODAY ALONG THE WAY Hannah celebrated Samuel the answer to her special prayer with the joyful psalm of praise found in today's reading. What a creative, heartfelt way to thank the Lord! Why not find a creative way to thank God for a recent answer to prayer in your life? Several ideas might include: (1) Like Hannah, write a psalm. Focus less on the specifics of your prayer, and more on God's attributes as shown through His answer. (2) Draw a 'before and after' picture to show the difference the answered prayer has made in your life. (3) Or follow through on another creative idea of your own! ROCK - from The Dictionary of Biblical Imagery (available on the internet - an outstanding resource) In the ancient world, where explosives and powerful drills were unknown, rock—abundant and varied in shape and size—was a ready image of impervious solidity. A rock provides a solid foundation, protection and security, but it can be a nuisance when it poses an obstacle to progress and dangerous when it falls. The Bible uses words translated “rock” in all these senses and occasionally in more specialized ways. Much of the OT imagery has the desert as its backdrop. The sight of a rock in a barren, sun-parched wilderness lifted the spirits of the hot and weary traveler or soldier. The ministers of the righteous p 733 king, wrote Isaiah (Is 32:2), will be like “the shadow of a great rock in a thirsty land” (NIV). The rock might contain a spring of water (see Ex 17:6) as well as providing welcome shade from the burning sun. The hunted, whether human or animal, could find in the rocks a hiding place (1Sa 13:6; Ps 104:18). Isaiah reveals a horrifying picture of people trying to hide from God among the rocks (Is 2:10, 19, 21). But ideally rock formed a sound foundation; a rock was a stronghold, a fortress and a refuge. “See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed” (Isa 28:16NIV). King David knew what it was to be a fugitive in the desert, and he worshiped God as the rock in whom he found shelter (2 Sam 22:2–4, 32; Ps 18:1–3, 31, 46). The image is repeated in Ps 31:3; 62:1–8; and Ps 71:3, 7. It is a short step to seeing God as redeemer, savior and deliverer (Ps 62; 95:1; 78:35). God is not only like a rock, however-he is a rock (Deut 32:30–31). The Israelites had experienced God as a safe refuge, utterly secure and dependable. As Luther was later to express it, Ein feste Burg ist unser Gott, “a mighty fortress is our God.” Rocks can also get in one’s way. If people insist on pursuing their own way, they may find that God will get in their way as “a rock that makes them fall” (Is 8:13–14). This negative view of rocks becomes more common in the NT. Paul refers to Isaiah 8 in Romans 9:32–33. Rocks are an obstacle to agriculture as well, damaging plows or, as in the case of table rock, holding shallow soil that is easily baked in the sun and hostile to the growth of a seed (Mt 13:5; see FARMING). More serious still is the horror of the collapse of a building, a picture of judgment in Luke 20:17–18. A landslide or rockfall, however, might be seen as a merciful release from the worse pains of the judgment to come (Rev 6:15–17). The NT uses positive images of rock just as the OT does. Simon, the leader, perhaps, of the apostles, is named Cephas, Peter, “Rock” (Mk 3:16). Peter is in some way seen as central to the foundation of the church (Mt 16:17–19). Jesus spoke of the person who hears and acts on his words as building on the rock, a sure foundation, whose house will stand firm (Mt 7:24–27). Peter wrote of the church as being built on the firm granite foundation of Isaiah 28:16, built with “living stones” into a spiritual temple, for Christ himself is the living stone par excellence, rejected by his people indeed but chosen by God (1 Pet 2:4–8). There remain a few unusual uses of the word rock. It is easy to see how God the Rock should be viewed as the Father (Ps 28:1; 89:26; Is 51:1 NIV, “the rock from which you were cut”). It is easy too to see how Jerusalem could be seen as a massive rock (as it literally is) and why Zechariah warned its besiegers to beware (Zech 12:3). It is less obvious that a rock could sell people (Deut 32:30), but it is God the Rock who hands over his enemies to the slaughter. Strangest of all is the reference in 1 Corinthians 10:4 to the rock that traveled with the people of Israel in their wanderings—a spiritual rock, says Paul, to be identified now with Christ. Paul’s point of reference appears to be to a rabbinical legend. So the word rock is used in Scripture with a wide variety of meanings, almost all associated with God, either as a secure foundation or stronghold or as an obstacle to evildoers. Twentieth-century city dwellers need to exercise their powers of imagination to feel the full impact of King David’s relief and joy at finding a secure and shady fortress enclosing a spring of water as he was pursued by his enemies in the desert. Our view of God is enriched by the effort. See also FORTRESS; FOUNDATION; GOD; STONE; STRONGHOLD; STUMBLE, STUMBLING BLOCK; ZION. (See The Dictionary of Biblical Imagery) Related Resources Christ Our Rock Christ Our Rock of Refuge Christ Our Rock of Refuge-2 Christ Our Sanctuary Christ The Breaker - Part 1 Christ the Breaker - Part 2 Christ the Breaker - Part 3 Christ the Smitten Rock Christ the Stone 1 Samuel 2:3 "Boast no more so very proudly, Do not let arrogance come out of your mouth; For the LORD is a God of knowledge, And with Him actions are weighed. BGT 1 Samuel 2:3 μὴ καυχᾶσθε καὶ μὴ λαλεῖτε ὑψηλά μὴ ἐξελθάτω μεγαλορρημοσύνη ἐκ τοῦ στόματος ὑμῶν ὅτι θεὸς γνώσεων κύριος καὶ θεὸς ἑτοιμάζων ἐπιτηδεύματα αὐτοῦ KJV 1 Samuel 2:3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed. NET 1 Samuel 2:3 Don't keep speaking so arrogantly, letting proud talk come out of your mouth! For the LORD is a God who knows; he evaluates what people do. CSB 1 Samuel 2:3 Do not boast so proudly, or let arrogant words come out of your mouth, for the LORD is a God of knowledge, and actions are weighed by Him. ESV 1 Samuel 2:3 Talk no more so very proudly, let not arrogance come from your mouth; for the LORD is a God of knowledge, and by him actions are weighed. NIV 1 Samuel 2:3 "Do not keep talking so proudly or let your mouth speak such arrogance, for the LORD is a God who knows, and by him deeds are weighed. NLT 1 Samuel 2:3 "Stop acting so proud and haughty! Don't speak with such arrogance! For the LORD is a God who knows what you have done; he will judge your actions. NRS 1 Samuel 2:3 Talk no more so very proudly, let not arrogance come from your mouth; for the LORD is a God of knowledge, and by him actions are weighed. RSV 1 Samuel 2:3 Talk no more so very proudly, let not arrogance come from your mouth; for the LORD is a God of knowledge, and by him actions are weighed. YLT 1 Samuel 2:3 Ye multiply not -- ye speak haughtily -- The old saying goeth out from your mouth, For a God of knowledge is Jehovah, And by Him actions are weighed. NKJ 1 Samuel 2:3 "Talk no more so very proudly; Let no arrogance come from your mouth, For the LORD is the God of knowledge; And by Him actions are weighed. NJB 1 Samuel 2:3 Do not keep talking so proudly, let no arrogance come from your mouth, for Yahweh is a wise God, his to weigh up deeds. Do not let arrogance come out of your mouth Ps 94:4 Pr 8:13 Isa 37:23 Da 4:30,31,37 Mal 3:13 Jude 1:15,16 God: 1Ki 8:39 Ps 44:21 94:7-10 147:5 Jer 17:10 Heb 4:12 Rev 2:23 With Him: Job 31:6 Isa 26:7 Da 5:27 1 Samuel 2 Resources - Multiple Sermons and Commentaries HANNAH'S WARNING TO THE PROUD Boast no more so very proudly, Do not let arrogance come out of your mouth - NLT = "Stop acting so proud and haughty! Don't speak with such arrogance!" Who might this be directed to? Her rival Peninnah had boasted in her babies, so that is a consideration but we cannot be dogmatic as clearly she is a Spirit filled woman (2Pe 1:21), so certainly is not being vindictive. MacArthur - The idea of God's humbling of the very proud is shown throughout 1, 2 Samuel, toward Peninnah, Eli's sons, the Philistines, Goliath, Saul, Nabal, Absalom, Shimei, Sheba, and even David. (Borrow The MacArthur Study Bible) For - Term of explanation. What does Hannah explain? The LORD is a God of knowledge and with Him actions are weighed (takan) - NET = "he evaluates what people do." God sees the motives of one's heart (cf 2Ch 16:9, Pr 15:3, etc). He sees through boasting and arrogance and judges what one does, in context, judging pride and arrogance which produce rotten fruit. Weighed (takan) is used figuratively here to describe God's weighing actions as a process of moral evaluation. Proverbs 16:2 All the ways of a man are clean in his own sight, But the LORD weighs (takan) the motives. Proverbs 21:2 Every man’s way is right in his own eyes, But the LORD weighs (takan) the hearts. Proverbs 24:12 If you say, “See, we did not know this,” Does He not consider it who weighs (takan) the hearts? And does He not know it who keeps your soul? And will He not render to man according to his work?

1 Samuel 2

MacArthur observes that in 1Sa 2:4-7 Seven contrasts are found in these 4 verses: 1) mighty and weak; 2) full and hungry; 3) barren and fertile; 4) dead and alive; 5) sick and well; 6) poor and rich; and 7) humbled and exalted (Borrow The MacArthur Study Bible) But the feeble gird on strength - NET = "those who stumble find their strength reinforced." But is a great term of contrast as it shows His favor (grace) to those who are weak, echoing the words of Jesus to Paul "My grace (charis) is sufficient (arkeo - present tense = continually is enough, is adequate) for you, for power (dunamis) is perfected in weakness”" and Paul's appropriate response "Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me." (2Cor 12:9+). Feeble is a Hebrew verb meaning to totter, stumble, stagger, become weak (Lxx = astheneo = to be weak, incapable). One is reminded of the words of James "But He gives a greater grace (charis). Therefore it says, “GOD IS OPPOSED (antitasso - present tense = continually arrays Himself against) TO THE PROUD (AS DESCRIBED IN 1Sa 2:3!), BUT GIVES GRACE (charis) TO THE HUMBLE (tapeinos - WHICH WOULD BE A GOOD DESCRIPTION OF THE "FEEBLE!")." (James 4:6+). 1 Samuel 2:5 "Those who were full hire themselves out for bread, But those who were hungry cease to hunger. Even the barren gives birth to seven, But she who has many children languishes. BGT 1 Samuel 2:5 πλήρεις ἄρτων ἠλαττώθησαν καὶ οἱ πεινῶντες παρῆκαν γῆν ὅτι στεῖρα ἔτεκεν ἑπτά καὶ ἡ πολλὴ ἐν τέκνοις ἠσθένησεν KJV 1 Samuel 2:5 They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. NET 1 Samuel 2:5 Those who are well-fed hire themselves out to earn food, but the hungry no longer lack. Even the barren woman gives birth to seven, but the one with many children withers away. CSB 1 Samuel 2:5 Those who are full hire themselves out for food, but those who are starving hunger no more. The woman who is childless gives birth to seven, but the woman with many sons pines away. ESV 1 Samuel 2:5 Those who were full have hired themselves out for bread, but those who were hungry have ceased to hunger. The barren has borne seven, but she who has many children is forlorn. NIV 1 Samuel 2:5 Those who were full hire themselves out for food, but those who were hungry hunger no more. She who was barren has borne seven children, but she who has had many sons pines away. NLT 1 Samuel 2:5 Those who were well fed are now starving, and those who were starving are now full. The childless woman now has seven children, and the woman with many children wastes away. NRS 1 Samuel 2:5 Those who were full have hired themselves out for bread, but those who were hungry are fat with spoil. The barren has borne seven, but she who has many children is forlorn. RSV 1 Samuel 2:5 Those who were full have hired themselves out for bread, but those who were hungry have ceased to hunger. The barren has borne seven, but she who has many children is forlorn. YLT 1 Samuel 2:5 The satiated for bread hired themselves, And the hungry have ceased. While the barren hath borne seven, And she abounding with sons hath languished. NKJ 1 Samuel 2:5 Those who were full have hired themselves out for bread, And the hungry have ceased to hunger. Even the barren has borne seven, And she who has many children has become feeble. NJB 1 Samuel 2:5 The full fed are hiring themselves out for bread but the hungry need labour no more; the barren woman bears sevenfold but the mother of many is left desolate. full: Ps 34:10 Lu 1:53 16:25 the barren: 1Sa 1:20 Ps 113:9 waxed feeble: 1Sa 1:6 Isa 54:1 Jer 15:9 Ga 4:27 1 Samuel 2 Resources - Multiple Sermons and Commentaries DIVINE REVERSAL OF HUMAN FORTUNES Those who were full (well-fed) hire themselves out for bread NLT = "Those who were well fed are now starving." Notice how this parallels the description of the mighty in 1Sa 2:4 and those who boast and are arrogant in 1Sa 2:3. But those who were hungry cease to hunger - God sees the needs of those who were starving. Even the barren gives birth to seven - The irony is the one speaking this has been barren for years! Seven is used figuratively as an allusion to perfection, in this context a symbol of blessing. Hannah will end up being quite fertile bearing Elkanah 3 sons and 2 daughters (1Sa 2:21), in addition to Samuel. See significance of the image of barrenness. But she who has many children languishes (amal: Lxx = astheneo = be weak, powerless, sick) - This could refer to Peninah who had many children. This is "too much of a good thing," as any mother of many children can readily attest. Languishes (0535)'amal means to languish, be feeble, pine away. Amal is a "verb occurs 15 times in the Hebrew Bible, always in the Polal (passive intensive) stem, and always in poetic contexts. It is usually translated "to languish." The state of languishing is the result of Yahweh's activity. In most cases this activity is direct. The unrighteous bearers of many children will themselves languish as the barren they snub (Song of Hannah--1 Sam. 2:5; Jer. 15:9). Other fertile sources will be denied productivity by Yahweh's hand in righteous indignation, as the vines of Heshbon (Isa. 16:8), the fish of the Nile (Isa. 19:8), the oil of Israel (Joel 1:10), the agricultural produce of Bashan, Carmel and Lebanon (Nah. 1:4), the fig trees of Israel (Joel 1:12) and the vines of Israel (Isa. 24:7) all will languish. Yahweh will deny fertility to the earth either through natural causes or by bringing military ruin to an area as a result of improper relationship of an area with him. Israel is judged for breaking the covenant, while surrounding nations are found wanting for their disregard for Yahweh and his people. Metaphorically, the walls and ramparts of the city of Jerusalem likewise languish, or be made unproductive in Lam. 2:8. The people of the land languish from this judgment (Isa. 33:9; Jer. 14:2; Hos. 4:3). Indeed, the entire earth feels the force of Yahweh's wrath (Isa. 24:4). Yahweh's punishment to peoples is mediated by other agents on occasion. The Assyrians are used to devastate the land in some cases (Joel 1:10, 12; Lam 2:8). The injustices flowing from disregard for the covenant causes distress as well (Isa. 24:4, 7; Hos. 4:3). This state provides the basis for Yahweh to directly intervene in Isa. 33:9ff. In essence, the verb conveys the concept of infertility upon the population as the result of God's judgment. Amal - 14v - decays(1), fade away(1), fades(1), fails(2), languish(1), languished(1), languishes(2), languishing(1), pine away(1), pines away(2), wither(2), withered(1).1 Sam. 2:5; Isa. 16:8; Isa. 19:8; Isa. 24:4; Isa. 24:7; Isa. 33:9; Jer. 14:2; Jer. 15:9; Lam. 2:8; Ezek. 16:30; Hos. 4:3; Joel 1:10; Joel 1:12; Nah. 1:4 1 Samuel 2:6 "The LORD kills and makes alive; He brings down to Sheol and raises up. BGT 1 Samuel 2:6 κύριος θανατοῖ καὶ ζωογονεῖ κατάγει εἰς ᾅδου καὶ ἀνάγει KJV 1 Samuel 2:6 The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up. NET 1 Samuel 2:6 The LORD both kills and gives life; he brings down to the grave and raises up. CSB 1 Samuel 2:6 The LORD brings death and gives life; He sends some to Sheol, and He raises others up. ESV 1 Samuel 2:6 The LORD kills and brings to life; he brings down to Sheol and raises up. NIV 1 Samuel 2:6 "The LORD brings death and makes alive; he brings down to the grave and raises up. NLT 1 Samuel 2:6 The LORD gives both death and life; he brings some down to the grave but raises others up. NRS 1 Samuel 2:6 The LORD kills and brings to life; he brings down to Sheol and raises up. RSV 1 Samuel 2:6 The LORD kills and brings to life; he brings down to Sheol and raises up. YLT 1 Samuel 2:6 Jehovah putteth to death, and keepeth alive, He bringeth down to Sheol, and bringeth up. NKJ 1 Samuel 2:6 "The LORD kills and makes alive; He brings down to the grave and brings up. NJB 1 Samuel 2:6 Yahweh gives death and life, brings down to Sheol and draws up; kills: De 32:39 2Ki 5:7 Job 5:18 Ps 68:20 Ho 6:1,2 Joh 5:25-29 11:25 Rev 1:18 makes alive: 1Sa 20:3 Ps 116:3 Isa 26:19 Jon 2:2-6 Mt 12:40 2Co 1:9,10 1 Samuel 2 Resources - Multiple Sermons and Commentaries Related Passages: Deut 32:39 ‘See now that I, I am He, And there is no god besides Me; It is I who put to death and give life. I have wounded and it is I who heal, And there is no one who can deliver from My hand. Job 19:25-27 “As for me, I know that my Redeemer lives, And at the last He will take His stand on the earth. 26 “Even after my skin is destroyed, Yet from my flesh I shall see God; 27 Whom I myself shall behold, And whom my eyes will see and not another. My heart faints within me! GOD CONTROLS ALL DEATH AND ALL LIFE The LORD kills and makes alive - Makes alive implies the one made alive was dead, so clearly speaks of God's power over death and even hints at the resurrection from the dead. Every person ever born "will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. (eternal death)" (Jn 5:29) So here Hannah is saying something similar to Martha hundreds of years later when she affirmed regarding her dead brother Lazarus "I know that he will rise again in the resurrection on the last day” (Jn 11:24, cf Jn 11:25) Henry

1 Samuel 2

MacArthur - Moses had already predicted the coming of a king who would exercise God's rule over all the nations of the earth (Ge 49:8-12; Nu 24:7-9, 17-19). It was this future, victorious king whom Hannah anticipated and Saul and David prefigured. Previously in the OT, both the tabernacle and its utensils along with the priests (Aaron and his sons) had been anointed with oil. This pictured their consecrated and holy status before the Lord (Ex 30:26-30). In Samuel, first Saul (10:1), and then David (16:13; 2Sa 2:4; 5:3) were anointed as they were inaugurated for the kingship. From this point in the OT, it is usually the king who is referred as "the anointed (of the Lord)" (12:3; 24:6; 26:9, 11, 16; 2Sa 1:14, 16; 19:21). The kings of Israel, particularly David, foreshadowed the Lord's ultimate anointed king. The English word "Messiah" represents the Heb. word used here meaning "anointed." Thus, this ultimate King who would rule over the nations of the earth, came to be referred to as "the Messiah," as here and 2:35; cf. 2Sa 22:51.(Borrow The MacArthur Study Bible) In Luke 1:68, 69+ Zacharias, father of John the Baptist, prophesied "Blessed be the Lord God of Israel, For He has visited us and accomplished redemption for His people, And has raised up a horn (THE MESSIAH - "HIS ANOINTED") of salvation for us In the house of David His servant." Related Resources: Messianic Prophecies Contend (plead case) (07378) riyb means to strive, plead, contend, conduct a lawsuit, make a charge. Riyb is found in both biblical and modern Hebrew. Riyb means to conduct a lawsuit or legal case and all that it involves. The Lord conducts His case against the leaders of His people (Isa 3:13). The prophets use riyb frequently to indicate that God has an indictment, a legal case, against Israel (Isa. 3:13). In one of his visions, Amos noted: “ the Lord GOD was calling to contend [with them] by fire” (Amos 7:4 = “calling for a judgment”). Contend (Webster's English definition) - to strive or vie in contest or rivalry or against difficulties. To strive, or to strive against; to struggle in opposition. To strive; to use earnest efforts to obtain, or to defend and preserve. Shattered (02865) chathath basically refers to breaking or shattering like a boe (Jer 51:56) or ground cracked by drought (Jer 14:4). This idea of shattering is used figuratively of God shattering nations (Isa 7:8). It can also mean to fright or terrify (Isa 30:31, Job 7:14) Standing in awe of God's Name (Mal 2:5). Summary - to be shattered, be dismayed, be broken, be abolished, be afraid. In Hiphil to cause to be dismayed, to terrify, to shatter. Chathath - 53x - been shattered(3), break(1), cracked(1), dismay(1), dismayed(26), frighten(1), shatter(1), shattered(9), stood in awe(1), terrified(8), wane(1). Anointed (04899) mashiach/masiyah from mashach = to smear, anoint) is Hebrew word that in almost all OT uses is found in a compound phrase. It is a masculine noun which can function as an adjective (as in Lev 4:3,5, 16) which means "anointed." This Hebrew word is used several times to prophetically picture the Messiah, the Christ (1Sa 2:10, 35, Da 9:25-26+). In the OT, priests, prophets and kings were anointed and all these offices were fulfilled in "the Mashiach," the Messiah. Swanson - anointed one, i.e., a person having sacred oil poured ceremonially on one’s head, and so become a person with special authority and function, with the implication of one having the choice and approval of God. Lxx translates mashiach in this verse (and most of the 38 uses in the OT) with the adjective Christos which describes one who has been anointed, symbolizing appointment to a task; as a title for Jesus, designating him as the Messiah sent from God (Jn 1:41+, Jn 4:25+ [Greek = messias]). BDAG - Christos = "fulfiller of Israelite expectation of a deliverer, the Anointed One, the Messiah, the Christ." Mashiach - 39x 38v - Anointed(1), anointed(34), anointed ones(2), Messiah(2). Lev. 4:3; Lev. 4:5; Lev. 4:16; Lev. 6:22; 1 Sam. 2:10; 1 Sam. 2:35; 1 Sam. 12:3; 1 Sam. 12:5; 1 Sam. 16:6; 1 Sam. 24:6; 1 Sam. 24:10; 1 Sam. 26:9; 1 Sam. 26:11; 1 Sam. 26:16; 1 Sam. 26:23; 2 Sam. 1:14; 2 Sam. 1:16; 2 Sam. 1:21; 2 Sam. 19:21; 2 Sam. 22:51; 2 Sam. 23:1; 1 Chr. 16:22; 2 Chr. 6:42; Ps. 2:2; Ps. 18:50; Ps. 20:6; Ps. 28:8; Ps. 84:9; Ps. 89:38; Ps. 89:51; Ps. 105:15; Ps. 132:10; Ps. 132:17; Isa. 45:1; Lam. 4:20; Dan. 9:25; Dan. 9:26; Hab. 3:13 1 Samuel 2:11 Then Elkanah went to his home at Ramah. But the boy ministered to the LORD before Eli the priest. BGT 1 Samuel 2:11 καὶ κατέλιπον αὐτὸν ἐκεῖ ἐνώπιον κυρίου καὶ ἀπῆλθον εἰς Αρμαθαιμ καὶ τὸ παιδάριον ἦν λειτουργῶν τῷ προσώπῳ κυρίου ἐνώπιον Ηλι τοῦ ἱερέως KJV 1 Samuel 2:11 And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest. NET 1 Samuel 2:11 Then Elkanah went back home to Ramah. But the boy was serving the LORD under the supervision of Eli the priest. CSB 1 Samuel 2:11 Elkanah went home to Ramah, but the boy served the LORD in the presence of Eli the priest. ESV 1 Samuel 2:11 Then Elkanah went home to Ramah. And the boy was ministering to the LORD in the presence of Eli the priest. NIV 1 Samuel 2:11 Then Elkanah went home to Ramah, but the boy ministered before the LORD under Eli the priest. NLT 1 Samuel 2:11 Then Elkanah returned home to Ramah without Samuel. And the boy served the LORD by assisting Eli the priest. NRS 1 Samuel 2:11 Then Elkanah went home to Ramah, while the boy remained to minister to the LORD, in the presence of the priest Eli. RSV 1 Samuel 2:11 Then Elkanah went home to Ramah. And the boy ministered to the LORD, in the presence of Eli the priest. YLT 1 Samuel 2:11 And Elkanah goeth to Ramath, unto his house, and the youth hath been serving Jehovah, in the presence of Eli the priest; NKJ 1 Samuel 2:11 Then Elkanah went to his house at Ramah. But the child ministered to the LORD before Eli the priest. NJB 1 Samuel 2:11 Elkanah then went home to Ramah, but the child stayed in Yahweh's service, in the presence of Eli the priest. minister: 1Sa 2:18 1:28 3:1,15 1 Samuel 2 Resources - Multiple Sermons and Commentaries SAMUEL BEGINS LIFELONG MINISTRY TO YAHWEH Then Elkanah went to his home at Ramah - Not just Elkanah but Hannah left the worship center. Clearly Elkanah was is in agreement with dedication of Samuel wholly to the Lord. But the boy ministered (sharath) to the LORD before (panim; Lxx - prosopon - in the presence of) Eli the priest - But is the change of direction in Samuel's life. Prior to this he had been raised in Ramah but now he would be raised at Shiloh as he was clearly old enough to do ministry to the LORD. He did it in the presence of Eli the priest who supervised him, functioning somewhat as a step dad. Samuel was a Levite and thus it was appropriate for him to minister to the LORD in the place of worship. Samuel was a sharath (Lxx = leitourgeo = describes the performance of religious duties) a title of subservience, of submission to authority. Joshua was called the "sharath" of Moses and spent 40 years under Moses' leadership learning how to obey as a servant, as a man under discipline, before he commanded as a general. He was first a servant, and then God made him a leader. THOUGHT - When you were born again you too began a lifelong ministry to the Lord. From that moment you were no longer your own, for Jesus had purchased your body with His blood, and your objective henceforth was to glorify God in your body. How are you doing priest ______ (fill in your name). 1 Peter 2:9+ affirms that now "you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light." A clerical outfit does not a priest make! Ministered (08334) sharath basically means to minister to or wait on another, human or divine. Those who so minister are usually human beings, but may include the heavenly host (Ps 103:21) or even the nonhuman (pS 104:4). (1) personal service rendered to important person, usually ruler - Joseph to imprisoned officials (Gen 39:4; 40:4); Joshua to Moses (Ex 24:13; Josh 1:1); Elisha to Elijah and the youth to Elisha (1Ki 19:21; 2Ki 4:43; 6:15); the Levites to Aaron (Num 3:6; 13:2) and the congregation of Israel (16:9) and (2) ministry of worship of those in special relationship to God, eg priests (2/3's of uses are in this category). In royal contexts, sharath has reference to personal attendants (2 Sa 13:17–18; 1 Kgs 1:4; 10:5; 2Chr 22:8; Xerxes in Esther 1:10; 2:2; 6:3; cf. Ps 101:6). Occasionally, the word is used of political or military officials (1 Chron 27:1; 28:1; 2 Chron 17:19; cf. Prov 29:12). The verb, therefore, has to do with serving a superior by one of lower rank. The service is continuous but limited in duration. It is the service of free people, not slaves. The first two uses describe Joseph as servant, first to Potiphar (Ge 39:4) and then over other prisoners (including the cupbearer and the baker for the king of Egypt - Ge 40:4). Before (06440) panim/paniym/paneh occurs over 2000x and is a masculine plural (it always occurs in plural in OT) noun which literally means face (Ge 43:31; Lev. 13:41; 1Kgs. 19:13). Paniym can be a substitute for the entire person (Ex 33:14,15). More often it is used figuratively. The Septuagint translates panim in this passage with the word prosopon which is literally "the eye (ops) toward (pros)" and thus the front, the face, countenance, appearance or presence. Speak, for your servant is listening. - 1 Samuel 3:10 TODAY IN THE WORD When the reformer John Calvin first arrived in Geneva, he found a city in moral, political, and spiritual chaos. Violence and vice were common, and Christianity was only accepted as long as it did not make any real demands on the people. Calvin found this state of affairs intolerable and went to work to improve it. One historian says that Calvin preaching and public influence helped turn one of Europe’s most licentious cities into the cradle of Protestantism.His life was a ringing testimony to what one person can do. So was the life of Samuel, the boy who grew up in the Lord’s house.prayer. He was set apart for God’s service as a very small child. Having a mother like Hannah gave Samuel a great spiritual start in life. And it soon became obvious that he too was a person who had a great heart for the Lord.lay on his bed one night. The story has a charming, innocent feel to it as it is told in most children’s Bible story books, and it is a wonderful story.storybook kind. This lad was living in the midst of scandalous corruption in God’s house, as today’s reading makes clear. Later we learn that they were committing immorality (2:22) and that Eli made only a halfhearted attempt to discipline them (v. 23). In fact, verse 25 makes the startling declaration that God had pronounced these young men worthy of death!in today’s verse, set the stage for Samuel’s distinguished life of service as Israel’s last prophet. His faithfulness saw Israel through a spiritually desperate period in its history.Samuel’s response to the Lord is a great prayer for any believer of any age to offer.Listen, Lord, for your servant is speaking, while the attitude of Samuel says, Speak, Lord, for your servant is listening. Of course, we are right to make our needs and requests known to the Lord. But we also need to nurture the heart attitude of a listener, for ’s Spirit will not try to outshout the world to get our attention. Are you ready to listen today? 1 Samuel 2:12 Now the sons of Eli were worthless men; they did not know the LORD BGT 1 Samuel 2:12 καὶ οἱ υἱοὶ Ηλι τοῦ ἱερέως υἱοὶ λοιμοὶ οὐκ εἰδότες τὸν κύριον KJV 1 Samuel 2:12 Now the sons of Eli were sons of Belial; they knew not the LORD. NET 1 Samuel 2:12 The sons of Eli were wicked men. They did not recognize the LORD's authority. CSB 1 Samuel 2:12 Eli's sons were wicked men; they had no regard for the LORD ESV 1 Samuel 2:12 Now the sons of Eli were worthless men. They did not know the LORD. NIV 1 Samuel 2:12 Eli's sons were wicked men; they had no regard for the LORD. NLT 1 Samuel 2:12 Now the sons of Eli were scoundrels who had no respect for the LORD NRS 1 Samuel 2:12 Now the sons of Eli were scoundrels; they had no regard for the LORD RSV 1 Samuel 2:12 Now the sons of Eli were worthless men; they had no regard for the LORD. YLT 1 Samuel 2:12 and the sons of Eli are sons of worthlessness, they have not known Jehovah. NKJ 1 Samuel 2:12 Now the sons of Eli were corrupt; they did not know the LORD. NJB 1 Samuel 2:12 Now the sons of Eli were scoundrels; they cared nothing for Yahweh the sons: Ho 4:6-9 Mal 2:1-9 worthless men: 1Sa 10:27 1Sa 25:17 De 13:13 Jud 19:22 1Ki 21:10,13 2Co 6:15 know: 1Sa 3:7 Jdg 2:10 Jer 2:8 22:16 Joh 8:55 16:3 17:3 Ro 1:21,28-30 1 Samuel 2 Resources - Multiple Sermons and Commentaries HOPHNI AND PHINEHAS SONS OF BELIAL Robert Bergen notes that "This section contrasts the destinies of two families. The tragic story of Hophni and Phinehas, which is to be read in light of Lev 10:1–11, demonstrates the seriousness with which God takes priestly misconduct. It affirms that relatedness to a high priest is no substitute for a relationship with God, that pedigree or social power is not an alternative to purity.At the same time, the section demonstrates the Lord’s faithfulness in fulfilling Torah promises to bestow bounty on those who live lives of pious faith. Elkanah and Hannah received a priestly blessing from Eli (1Sa 2:20) and abundant life from the Lord (1Sa 2:21; cf. Lev 26:9; Deut 28:4) because of their righteous lives. By contrast, Hophni and Phinehas received a priestly rebuke (1Sa 2:23–25) and a death sentence from the Lord (1Sa 2:25). (Borrow 1 & 2 Samuel - New American Commentary) Now the sons of Eli were worthless men - KJV = "sons of Belial" Recall Hannah used this very term in defending herself to Eli (1Sa 1:16)! What is a worthless man? In context, it is a man who does not know Yahweh personally as their Lord and Master. Eli was the priest of the God of Israel and yet failed to raise up God fearing sons, an issue that even haunted godly Samuel for when he was old (like Eli was old), his sons "did not walk in his ways, but turned aside after dishonest gain and took bribes and perverted justice." (1Sa 8:3) While it is a proverbial saying that the acorn does not fall far from the tree, unfortunately the acorn sometimes fails to germinate and produce a "righteous" tree! The Septuagint translates worthless (beliyyaal) with a picturesque adjective limos which means pestilence, plague and applied to persons describes those dangerous to public welfare, harmful, troublesome, pests! Wow! Sons of the holy priests clearly were not holy! Bergen has an interesting observation - The verbless clause in 1Sa 12—literally, “the sons of Eli, the sons of Belial”— serves as a sort of double entendre: besides indicating the perverse character of Eli’s sons, the construction has the effect of equating Eli with Belial. Indeed, Eli was a Belial because he failed to give due respect to God and therefore threatened the sanctity of the Lord’s name in the community of faith. This subtle indictment of Eli will become more apparent in 1Sa 2:29. (Borrow 1 & 2 Samuel - New American Commentary) What is fascinating is that the contrast in the first four chapters between the Eli’s worthless son and the spiritual growth of Samuel, Eli’s foster son, you might say. (1Sa 2:21, 26; 1Sa 3:19). 1 Samuel 2:21 The LORD visited Hannah; and she conceived and gave birth to three sons and two daughters. And the boy Samuel grew before the LORD. (2:26) Now the boy Samuel was growing in stature and in favor both with the LORD and with men. 1 Samuel 3:19 Thus Samuel grew and the LORD was with him and let none of his words fail. They did not know (yada - intimate knowing) the LORD - O, of course they knew Who He was for they served in the sanctuary, much like many go to church today and thus have some knowledge of the LORD. But sadly they (like many in churches, even evangelical churches today) did not know Him personally. They had no personal, saving relationship with Him. They had head knowledge, but no heart change, no heart circumcision and no transformed life. In short, they had no fruit in keeping with repentance, because they had never repented! I fear there are many in our churches today, who have prayed a prayer to ask Jesus into their heart (or walked an aisle, etc), and yet never experience supernatural repentance as evidenced by the absence of "good (God) works" in their lives. In 1Sa 3:7 "Samuel did not yet know (yada - intimate knowing) the LORD, nor had the word of the LORD yet been revealed to him." Samuel, unlike Eli's sons, subsequently clearly came to know the LORD and in that knowledge had a personal relationship with Him. NIV Study Bible on know - In OT usage, to "know" the Lord is not just intellectual or theoretical recognition. It is to enter into fellowship with him and acknowledge his claims on one's life. The term often has a covenantal connotation (see Jer 31:34; Hos 2:20). (Borrow NIV Study Bible)

1 Samuel 2

MacArthur notes that "Although Eli's genealogy was not recorded in the OT, he was a descendant of Aaron. The Lord had revealed Himself to Aaron in Egypt before the Exodus (see Ex 4:4-16). Aaron had been divinely chosen to serve the Lord as the first in a long line of priests (Ex 28:1-4). (Borrow The MacArthur Study Bible) Pulpit Commentary has a lengthy note on the timing of the man of God's visitation - As regards the date of this visitation of the man of God, we find that Eli was ninety-eight years of age when the ark was captured (1 Samuel 4:15). At that time Samuel was not merely a man, hut one whose reputation was established throughout the whole land, and who was probably regarded not merely as a prophet, but as Eli's successor in the office of judge (1 Samuel 3:19, 20). But Eli was "very old" (1 Samuel 2:22) when he rebuked his sons, probably between seventy and eighty, for Samuel is then called a child (ver. 26); whereas he can scarcely have been much less than thirty years of age when the Philistines destroyed Shiloh. In 1 Samuel 8:1-3, when the misconduct of Samuel's own sons led to the revival of the agitation for a king, he is himself described as already "old;" but as he lived on till nearly the end of Saul s reign, he could not at that time have been much more than sixty. Even when God spake by him to Eli he is still described as a boy, na'ar (1 Samuel 3:1), though the higher position to which he had attained, as is proved by his duties, would lead to the conclusion that he was then verging on manhood. As some time would naturally elapse between two such solemn warnings, we may feel sure that the visit of the man of God occurred shortly after Samuel s dedication. Then, as Eli neglected the warning, and the wickedness of his sons grew more inveterate, some eight or ten years afterwards the warning was repeated in sharper tones by the voice of his own youthful attendant. And so the warning given by the mouth of Samuel is stern and final. Ten or fifteen more years must elapse before the ruin came. But the gloom was deepening; the Philistines were increasing in power, and the valour of Israel was decaying as its morality declined; then there was a short violent crash, and the house of Eli met its doom. R C

1 Samuel 2

MacArthur - The judgment of untimely death followed the descendants of Eli. Eli's sons died in the flower of their manhood (1Sa 4:11). Later, Saul massacred the priests at Nob (1Sa 22:16-19). Ultimately, Solomon removed Abiathar (ED: GREAT GREAT GRANDSON OF ELI) from the priesthood (1Ki 2:26, 27) and the priestly line of Eleazar prevailed, as God promised (cf. Nu 25:10-13). (Borrow The MacArthur Study Bible) Ryrie - The prophet predicts the destruction of the priestly family of Eli, partially fulfilled in the massacre of the priests of Nob (1Sa 22:11-19) and in the transfer of the priesthood to the family of Zadok in the time of Solomon (1Ki 2:26-27, 35). The death of Eli's two sons on the same day would be a sign to validate the prophecy. (Borrow Ryrie Study Bible ) 1 Samuel 2:32 'You will see the distress of My dwelling, in spite of all the good that I do for Israel; and an old man will not be in your house forever. BGT 1 Samuel 2:32 καὶ οὐκ ἔσται σου πρεσβύτης ἐν οἴκῳ μου πάσας τὰς ἡμέρας KJV 1 Samuel 2:32 And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever. NET 1 Samuel 2:32 You will see trouble in my dwelling place! Israel will experience blessings, but there will not be an old man in your house for all time. CSB 1 Samuel 2:32 You will see distress in the place of worship, in spite of all that is good in Israel, and no one in your family will ever again reach old age. ESV 1 Samuel 2:32 Then in distress you will look with envious eye on all the prosperity that shall be bestowed on Israel, and there shall not be an old man in your house forever. NIV 1 Samuel 2:32 and you will see distress in my dwelling. Although good will be done to Israel, in your family line there will never be an old man. NLT 1 Samuel 2:32 You will watch with envy as I pour out prosperity on the people of Israel. But no members of your family will ever live out their days. NRS 1 Samuel 2:32 Then in distress you will look with greedy eye on all the prosperity that shall be bestowed upon Israel; and no one in your family shall ever live to old age. RSV 1 Samuel 2:32 Then in distress you will look with envious eye on all the prosperity which shall be bestowed upon Israel; and there shall not be an old man in your house for ever. YLT 1 Samuel 2:32 and thou hast beheld an adversary in My habitation, in all that He doth good with Israel, and there is not an old man in thy house all the days. NKJ 1 Samuel 2:32 `And you will see an enemy in My dwelling place, despite all the good which God does for Israel. And there shall not be an old man in your house forever. NJB 1 Samuel 2:32 Beside the Dwelling, you will see all the benefits that I shall confer on Israel, but no one in your family will ever live to old age. You will see the distress of My dwelling - Or, the affliction of the tabernacle, for all the wealth which God would have given Israel. This appears to be the right translation; for, agreeably to this prediction, he did see the tabernacle deprived of the ark, which was its glory, and lived to hear that it was captured by the Philistines. 1Sa 4:4,11,22 Ps 78:59-64 an old man: Zec 8:4 1 Samuel 2 Resources - Multiple Sermons and Commentaries Related Passage: 1Sa 4:10-13 So the Philistines fought and Israel was defeated, and every man fled to his tent; and the slaughter was very great, for there fell of Israel thirty thousand foot soldiers. 11 And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, died. 12 Now a man of Benjamin ran from the battle line and came to Shiloh the same day with his clothes torn and dust on his head. When he came, behold, Eli was sitting on his seat by the road eagerly watching, because his heart was trembling for the ark of God. So the man came to tell it in the city, and all the city cried out. Psalms 78:59-64 When God heard (HEARD WHAT? Ps 78:56-58 SURELY IN PART AN ALLUSION TO THE 300 YEAR PERIOD OF JUDGES!), He was filled with wrath And greatly abhorred Israel; 60 So that He abandoned the dwelling place at Shiloh, The tent which He had pitched among men, 61 And gave up His strength to captivity And His glory into the hand of the adversary. 62 He also delivered His people to the sword, And was filled with wrath at His inheritance. 63 Fire devoured His young men, And His virgins had no wedding songs. 64 His priests fell by the sword, And His widows could not weep. You will see the distress of My dwelling - This refers to His dwelling at Shiloh which ceased to be His dwelling after the defeat by the Philistines (described in 1 Samuel 4:10-11). God through His prophet Jeremiah (Jer 7:12-14) alludes to this former distress in prophesying distress that would come on Solomon's Temple "But go now to My place which was in Shiloh, where I made My name dwell at the first, and see what I did to it because of the wickedness of My people Israel. “And now, because you have done all these things,” declares the LORD, “and I spoke to you, rising up early and speaking, but you did not hear, and I called you but you did not answer, therefore, I will do to the house which is called by My name, in which you trust, and to the place which I gave you and your fathers, as I did to Shiloh." By the time this happened, Eli was old and could not see (1Sa 4:15), but he was told of the distress and it caused him distress (he died) (1Sa 4:18)! in spite of all the good that I do for Israel - NET = "Israel will experience blessings." and an old man will not be in your house forever - NIV = "in your family line there will never be an old man" Eli's lineage will be cut off. Distress (trouble, affliction, tribulation) (06862) tsar from tsarar = to bind, tie up, be restricted, be cramped; see related tsarah) is a masculine noun indicating narrowness, tightness, distress, application, misery. It refers to a narrow space or object, not wide, with a small distance across it, this meaning being vividly depicted when the Angel of the Lord confronted Balaam and stood in such a narrow space that Balaam could not pass by (Nu 22:26). Tsar describes the threats and destruction that come on something, especially the Lord's house (1 Sa 2:32). It indicates conditions during times of judgment on Israel (Isa. 5:30). 1 Samuel 2:33 'Yet I will not cut off every man of yours from My altar so that your eyes will fail from weeping and your soul grieve, and all the increase of your house will die in the prime of life. BGT 1 Samuel 2:33 καὶ ἄνδρα οὐκ ἐξολεθρεύσω σοι ἀπὸ τοῦ θυσιαστηρίου μου ἐκλιπεῖν τοὺς ὀφθαλμοὺς αὐτοῦ καὶ καταρρεῖν τὴν ψυχὴν αὐτοῦ καὶ πᾶς περισσεύων οἴκου σου πεσοῦνται ἐν ῥομφαίᾳ ἀνδρῶν KJV 1 Samuel 2:33 And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. NET 1 Samuel 2:33 Any one of you that I do not cut off from my altar, I will cause your eyes to fail and will cause you grief. All of those born to your family will die in the prime of life. CSB 1 Samuel 2:33 Any man from your family I do not cut off from My altar will bring grief and sadness to you. All your descendants will die violently. ESV 1 Samuel 2:33 The only one of you whom I shall not cut off from my altar shall be spared to weep his eyes out to grieve his heart, and all the descendants of your house shall die by the sword of men. NIV 1 Samuel 2:33 Every one of you that I do not cut off from my altar will be spared only to blind your eyes with tears and to grieve your heart, and all your descendants will die in the prime of life. NLT 1 Samuel 2:33 Those who survive will live in sadness and grief, and their children will die a violent death. NRS 1 Samuel 2:33 The only one of you whom I shall not cut off from my altar shall be spared to weep out his eyes and grieve his heart; all the members of your household shall die by the sword. RSV 1 Samuel 2:33 The man of you whom I shall not cut off from my altar shall be spared to weep out his eyes and grieve his heart; and all the increase of your house shall die by the sword of men. YLT 1 Samuel 2:33 'And the man I cut not off of thine from Mine altar, is to consume thine eyes, and to grieve thy soul; and all the increase of thy house do die men; NKJ 1 Samuel 2:33 `But any of your men whom I do not cut off from My altar shall consume your eyes and grieve your heart. And all the descendants of your house shall die in the flower of their age. NJB 1 Samuel 2:33 I shall keep one of you at my altar for his eyes to go blind and his soul to wither, but the bulk of your family will die by the sword. Yet I will not cut off : 1Sa 22:21-23 1Ki 1:7,19 1Ki 2:26,27 Mt 2:16-18 1 Samuel 2 Resources - Multiple Sermons and Commentaries SURVIVORS WILL GRIEVE DESCENDENTS WILL DIE Yet I will not cut off every man of yours from My altar so that your eyes will fail from weeping and your soul grieve - NLT summarizes this "Those who survive will live in sadness and grief," While some of Eli's descendants might live a little longer, their lives would not blessed by Jehovah. NET NOTE on eyes will fail - Heb “to cause your eyes to fail.” Elsewhere this verb, when used of eyes, refers to bloodshot eyes resulting from weeping, prolonged staring, or illness (see Lev 26:16; Pss 69:3; 119:82; Lam 2:11; 4:17). And all the increase of your house will die in the prime of life - NIV = "and all your descendants will die in the prime of life" This was fulfilled in part with the premature deaths of Hophni and Phinehas (1Sa 2:34). We see another partial fulfillment in 1Sa 22:18-19 "Then the king (SAUL) said to Doeg, “You turn around and attack the priests.” And Doeg the Edomite turned around and attacked the priests, and he killed that day eighty-five men who wore the linen ephod. And he struck Nob the city of the priests with the edge of the sword, both men and women, children and infants; also oxen, donkeys, and sheep he struck with the edge of the sword." NET NOTE - The text is difficult. The MT literally says “they will die [as] men.” Apparently the meaning is that they will be cut off in the prime of their life without reaching old age. The LXX and a Qumran ms, however, have the additional word “sword” (“they will die by the sword of men”). This is an easier reading (cf. NAB, NRSV, TEV, CEV, NLT), but that fact is not in favor of its originality. 1 Samuel 2:34 'This will be the sign to you which will come concerning your two sons, Hophni and Phinehas: on the same day both of them will die. BGT 1 Samuel 2:34 καὶ τοῦτό σοι τὸ σημεῖον ὃ ἥξει ἐπὶ τοὺς δύο υἱούς σου τούτους Οφνι καὶ Φινεες ἐν ἡμέρᾳ μιᾷ ἀποθανοῦνται ἀμφότεροι KJV 1 Samuel 2:34 And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them. NET 1 Samuel 2:34 This will be a confirming sign for you that will be fulfilled through your two sons, Hophni and Phinehas: in a single day they both will die! CSB 1 Samuel 2:34 This will be the sign that will come to you concerning your two sons Hophni and Phinehas: both of them will die on the same day. ESV 1 Samuel 2:34 And this that shall come upon your two sons, Hophni and Phinehas, shall be the sign to you: both of them shall die on the same day. NIV 1 Samuel 2:34 " 'And what happens to your two sons, Hophni and Phinehas, will be a sign to you--they will both die on the same day. NLT 1 Samuel 2:34 And to prove that what I have said will come true, I will cause your two sons, Hophni and Phinehas, to die on the same day! NRS 1 Samuel 2:34 The fate of your two sons, Hophni and Phinehas, shall be the sign to you-- both of them shall die on the same day. RSV 1 Samuel 2:34 And this which shall befall your two sons, Hophni and Phinehas, shall be the sign to you: both of them shall die on the same day. YLT 1 Samuel 2:34 and this is to thee the sign that cometh unto thy two sons, unto Hophni and Phinehas -- in one day they die both of them; NKJ 1 Samuel 2:34 `Now this shall be a sign to you that will come upon your two sons, on Hophni and Phinehas: in one day they shall die, both of them. NJB 1 Samuel 2:34 ' "What happens to your two sons Hophni and Phinehas will be a sign for you: on the same day both will die. a sign: 1Sa 3:12 1Ki 13:3 14:12 day: 1Sa 4:11,17 1 Samuel 2 Resources - Multiple Sermons and Commentaries GOD GIVES A SIGN - TWO SONS DIE SAME DAY This will be the sign to you which will come concerning your two sons, Hophni and Phinehas: on the same day both of them will die - One can only imagine what went through Eli's mind when he heard these words! The text records no response from Eli, implying he realized that this was an irreversible decree by Yahweh! Sin always brings consequences. Sin kills! THOUGHT- This is a sobering reminder that while God is merciful and forgiving, there comes a time when one's persistence in a particular sin "crosses the divine line," and He will must action against retributive action against the sinner David Guzik makes an excellent point regarding why God would give Eli a sign - Since the fulfillment of the judgment would be many years away (in the days of Solomon), God gave Eli an immediate sign to demonstrate His truthfulness. Eli’s sons will die in one day; Eli will see this and know the judgment of God has come against his house. 1 Samuel 2:35 'But I will raise up for Myself a faithful priest who will do according to what is in My heart and in My soul; and I will build him an enduring house, and he will walk before My anointed always. BGT 1 Samuel 2:35 καὶ ἀναστήσω ἐμαυτῷ ἱερέα πιστόν ὃς πάντα τὰ ἐν τῇ καρδίᾳ μου καὶ τὰ ἐν τῇ ψυχῇ μου ποιήσει καὶ οἰκοδομήσω αὐτῷ οἶκον πιστόν καὶ διελεύσεται ἐνώπιον χριστοῦ μου πάσας τὰς ἡμέρας KJV 1 Samuel 2:35 And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever. NET 1 Samuel 2:35 Then I will raise up for myself a faithful priest. He will do what is in my heart and soul. I will build for him a secure dynasty and he will serve my chosen one for all time. CSB 1 Samuel 2:35 " 'Then I will raise up a faithful priest for Myself. He will do whatever is in My heart and mind. I will establish a lasting dynasty for him, and he will walk before My anointed one for all time. ESV 1 Samuel 2:35 And I will raise up for myself a faithful priest, who shall do according to what is in my heart and in my mind. And I will build him a sure house, and he shall go in and out before my anointed forever. NIV 1 Samuel 2:35 I will raise up for myself a faithful priest, who will do according to what is in my heart and mind. I will firmly establish his house, and he will minister before my anointed one always. NLT 1 Samuel 2:35 "Then I will raise up a faithful priest who will serve me and do what I desire. I will establish his family, and they will be priests to my anointed kings forever. NRS 1 Samuel 2:35 I will raise up for myself a faithful priest, who shall do according to what is in my heart and in my mind. I will build him a sure house, and he shall go in and out before my anointed one forever. RSV 1 Samuel 2:35 And I will raise up for myself a faithful priest, who shall do according to what is in my heart and in my mind; and I will build him a sure house, and he shall go in and out before my anointed for ever. YLT 1 Samuel 2:35 and I have raised up for Me a stedfast priest; as in My heart and in My soul he doth do; and I have built for him a stedfast house, and he hath walked up and down before Mine anointed all the days; NKJ 1 Samuel 2:35 `Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. I will build him a sure house, and he shall walk before My anointed forever. NJB 1 Samuel 2:35 I shall raise myself a faithful priest, who will do as I intend and as I desire. I shall build him an enduring House and he will walk in the presence of my Anointed for ever. I will raise: 1Ki 1:8,45 2:35 1Chr 29:22 Ezek 34:23 44:15,16 Heb 2:17 7:26-28 I will build: 1Sa 25:28 Ex 1:21 Nu 25:13 2Sa 7:11,27 1Ki 11:38 1Ch 6:8-15 Ne 12:10,11 My anointed: Ps 2:2 18:50 1 Samuel 2 Resources - Multiple Sermons and Commentaries Related Passages: 1 Samuel 3:12-14+ “In that day I will carry out against Eli all that I have spoken concerning his house, from beginning to end. 13 “For I have told him that I am about to judge his house forever for the iniquity which he knew, because his sons brought a curse on themselves and he did not rebuke them. 14 “Therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be atoned for by sacrifice or offering forever.” 1 Kings 2:27 So Solomon dismissed Abiathar (WHO WAS FROM THE LINE OF ELI) from being priest to the LORD, in order to fulfill the word of the LORD, which He had spoken concerning the house of Eli in Shiloh (REFERRING TO THE PROPHECY IN 1Sa 2:35) GOD'S PROPHECY OF A FAITHFUL REPLACEMENT But - This is another one of those praiseworthy terms of contrast, contrasting the unfaithful priest with the prophetic promise of a faithful priest. Although the priesthood had been promised to Aaron's descendants in perpetuity (Ex 29:9), this promise was conditioned on faithfulness, and Eli and his sons had forfeited this claim (1Sa 2:30-31; 3:11-14). The promise of a faithful priest, with a sure house, is fulfilled only in Christ, "a merciful and faithful high priest in things pertaining to God" (Heb 2:17, 7:26-28 ). Pulpit Commentary - had Eli and his family proved worthy, the possession of this high station might have been confirmed to them. Like Saul in the kingdom, they proved unworthy of it, and so they lost it forever. Their names, as we have seen above, do not even occur in the genealogies. I will raise up for Myself a faithful priest who will do according to what is in My heart and in My soul and I will build him an enduring house - Abiathar (see note below for this somewhat complex, complicated fulfillment), David's priest, was a descendant of Aaron through Ithamar and thus a descendant of Eli. He was later banished by Solomon, and Zadok, a descendant of Aaron through Eleazar (1Chr. 24:6), became the only high priest (1Ki 2:26, 27; cf. Ezek. 44:9-16). The priestly line of Eli then yielded completely to the Zadokite priesthood in fulfillment of the prophecy from the man of God. The fact that Abiathar was allowed to live fulfilled ("I will not cut off every man of yours from my altar" - 1Sa 2:33). A reference to Zadok is also in view here, according to 1Ki 2:27. Zadokite priests continued to serve throughout the monarchy and, according to Ezekiel 44:15, 48:11, will serve in the millennial temple fulfilling the promise I will build him an enduring house. Some writers favor that the broad context of the book would suggest that Samuel was the faithful priest prophesied here. The fact that his "house" did not continue, however, calls for further fulfillment of the prophecy. Others view the prophecy of the faithful priest finds its ultimate fulfillment in Christ, Who is both Priest and King (cf. Ps 110; Heb. 5:6), and to some degree this is a reasonable interpretation. The "enduring house" of His priesthood here may, then, be compared to the house of David established forever according to 2Sa 7:16, both houses being fulfilled in Christ. MacArthur on the other hand comments that "Although some have identified this priest as Samuel and others Christ, it is better to view the prophecy as fulfilled in the accession of Zadok and his family to the priestly office in the time of Solomon (see 1Ki 1:7, 8; 2:26, 27, 35). This reestablished the office of High-Priest in the line of Eleazar and Phinehas (cf. Nu 25:10-13)." And he (the priestly line through Zadok) will walk before My Anointed always - The fact that he is distinct from My Anointed, would support the interpretation that the faithful priest described above in from the line of Zadok and is not a specific prophecy of the Messiah (although of course He is the ultimate Faithful Priest Heb 7:12-17). My Anointed is the same word (mashiach/masiyah) that referred to Messiah in 1Sa 2:10, Who will win the victory over all God's enemies and set up His Millennial Kingdom with the millennial temple. The priestly line of Zadok will walk before the Messiah in His coming Millennial Kingdom as discussed above. Bergen sums up the thought - The story of the downfall of the house of Eli plays an important role in Hebrew narrative because it is the last non-Zadokite priestly family with an active role in Old Testament narrative. When the Lord cursed Eli’s line, the way was cleared for Eleazar’s descendants, the promised heirs to the high priesthood, to assume their proper position. The details would be worked out in good time. The rise of the Zadokites is chronicled throughout the history of Israel from Sinai through the period of Israel’s monarchy in Exodus to 2 Kings. The first expression is seen in Exod 6:23–25, where Zadok’s forebear Eleazar is given special genealogical prominence by being the only son of Aaron whose wife and offspring are mentioned. It is carried forward in Num 25:6–13 when Phinehas ben Eleazar zealously defends God’s glory and is rewarded by Yahweh with “a covenant of a lasting priesthood.” The Eleazarite motif reaches its climax in 1 Kgs 2:35, where Solomon “replaced Abiathar with Zadok the priest.” (Borrow 1 & 2 Samuel - New American Commentary) QUESTION - Who was Abiathar in the Bible? ANSWER- Along with Zadok, Abiathar served as one of the chief priests during David’s reign as king. Abiathar’s name means “father of excellence” or “father of abundance” in Hebrew. Abiathar was the son of Ahimelech, who served as a priest at Nob (1 Samuel 21:1; Mark 2:26) until he and the other priests were murdered by King Saul (1 Samuel 21:1–19). Being the only son of Ahimelech to escape the massacre at Nob, Abiathar fled to David and was promised protection by the future king (1 Samuel 21:20–23). Because Abiathar served David and acted as priest for all of David’s men in hiding, he was made high priest along with Zadok once David began his reign as king (1 Chronicles 15:11). This was a natural role for him to take on, as he had kept the ephod and administered the Urim and Thummin when David sought direction from the Lord (1 Samuel 23:6; 30:7). When Absalom rebelled against his father and attempted to usurp the throne, Abiathar remained loyal to David. Abiathar was among those who fled the capital city with David (2 Samuel 15:24). Zadok and the Levites carried the ark of the covenant, “and Abiathar offered sacrifices until all the people had finished leaving the city” (2 Samuel 15:24). Although David admired the loyalty and faithfulness of the priests, he ordered them to return to the city with the ark. This proved helpful because they were then able to send word to David about Absalom’s plans (2 Samuel 15:27–29; 17:15–16). David was restored to his throne and Abiathar to his priestly office. Things changed as David’s son Solomon took the throne. Abiathar was not loyal to the new king. Adonijah, another one of David’s sons, put himself forward as king with the help of Joab (one of David’s nephews) and Abiathar (1 Kings 1:5, 7). Once the threat from Adonijah was neutralized, King Solomon dealt with the conspirators. One of Solomon’s actions was to remove Abiathar from the priestly office. This fulfilled the Lord’s word of judgment over Eli and his descendants, which impacted Abiathar since he was related to Eli (1Sa 3:12–14; 1Ki 2:27). It was only because of the priest’s loyal service to David that Solomon did not kill him. Solomon told Abiathar, “Go back to your fields in Anathoth. You deserve to die, but I will not put you to death now, because you carried the ark of the Sovereign LORD before my father David and shared all my father’s hardships” (1Ki 2:26). Zadok replaced Abiathar as priest under Solomon (1 Kings 2:35). Abiathar lived most of his life in faithful service to the Lord, but he did not finish well. Instead of siding with the rightful king of Israel (2 Samuel 7:12; 1 Kings 1:17), Abiathar assisted one of David’s rebellious sons who desired to rule. He allowed earthly matters to become his focus, which cost him the priestly office. Like Abiathar, we can easily get caught up in worldly schemes and lose sight of God’s plan. Rather than seeking our own way or chasing what seems politically expedient, we should seek to faithfully follow God. Then, when our time on earth is done, we can state with the apostle Paul, “I have fought the good fight, I have finished the race, and I have remained faithful” (2 Timothy 4:7NLT).GotQuestions.org QUESTION - Who was Zadok in the Bible? ANSWER - Zadok son of Ahitub was a Levite priest during the time of King David. For a long time, he was co-high priest with Abiathar. Zadok was a descendant of Aaron (ED: through Eleazar 1Chr. 24:6 -- see the diagram above) and a leader over his family of Levites (1 Chronicles 27:17). When Absalom conspired against his father, David, David was forced to flee from Jerusalem (2 Samuel 15:13–14). Zadok and his son Ahimaaz, and his co-priest Abiathar and his son Jonathan accompanied David, with Zadok leading a procession of Levites who carried the ark of the covenant. As the people exited the city, Zadok’s Levites set down the ark, and Abiathar offered sacrifices (2Sa 15:24). Once the people had vacated Jerusalem, David ordered Zadok and Abiathar, along with their sons, to return with the ark to Jerusalem (2Sa 15:25). Zadok was to send word to David with any news of what was happening in the kingdom under Absalom. David had also sent his friend Hushai back to Jerusalem to listen in on Absalom’s plans, and it was through him that Zadok and Abiathar heard that Absalom planned to seek out David and destroy him and the people who were with him. Hushai, Zadok, and Abiathar sent Ahimaaz and Jonathan to find David. After hiding in a well from Absalom’s men, Amimaaz and Jonathan were able to escape the city and bring the message to David: “Do not spend the night at the fords in the wilderness; cross over without fail, or the king and all the people with him will be swallowed up” (2 Samuel 17:16). David escaped, and it wasn’t much longer before David’s commander, Joab, killed Absalom (2 Samuel 18:1–15). Heartbroken at the death of his son, David returned to Jerusalem. Years later, when King David was very old, his son Adonijah set himself up as king, even though David’s other son Solomon was to take the throne at David’s death (1 Kings 1:5). Adonijah had some supporters, including Abiathar the priest, but Zadok, Nathan the prophet, and several other important men supported David’s choice and opposed Adonijah (1Ki 1:8). Nathan told David’s wife Bathsheba what Adonijah was planning and advised her to apprise King David of the situation. She did so, and David ordered that Zadok and Nathan immediately take Solomon to Gihon and anoint him as king (1Ki 1:32–34). When Zadok the priest anointed Solomon’s head with oil at Gihon, a trumpet was sounded, and all the people assembled began to shout and rejoice (1 Kings 1:39–40). The noise was so great that Adonijah, who was feasting nearby, heard it and wondered what was happening. At that moment, Abiathar’s son Jonathan arrived and told Adonijah that Solomon had been anointed king (1Ki 1:41–45). Adonijah fled to the temple and grabbed the horns of the altar, begging Solomon to spare his life (1Ki 1:50–51). Solomon did so, but Adonijah later renewed his designs on the throne, forcing Solomon to execute him (1 Kings 2:13–25). Even though Abiathar had spurned King David’s wishes and supported Adonijah, Zadok stayed true to David and supported Solomon. Abiathar lost his priesthood as a result, but Zadok was rewarded with a position as one of Solomon’s chief officials (1 Kings 4:4) as well as being recognized as the sole high priest. There are several other men named Zadok in the Bible, but they are only mentioned in one or two verses apiece. They can be found in 1 Chronicles 6:12 (Zadok the descendant of Zadok the priest), 1 Chronicles 9:11 and Nehemiah 11:11 (Zadok the Levite), 2 Kings 15:33 and 2 Chronicles 27:1 (Zadok the father of Jerusha), Nehemiah 3:4 (Zadok the son of Baana), Nehemiah 3:29 (Zadok the son of Immer), Nehemiah 10:21 (Zadok the Israelite leader), Nehemiah 13:13 (Zadok the scribe), and Matthew 1:14 (Zadok, an ancestor of Jesus Christ). GotQuestions.org TODAY IN THE WORD I will raise up for myself a faithful priest, who will do according to what is in my heart and mind. - 1 Samuel 2:35 Late one evening, two fishermen were caught in a sudden storm on the sea. Unable to row to shore, the men endured a wet, fearful night of stinging rain and swelling waves. After the storm had passed, but still uncertain of their fate, they found comfort in glimpses of a lighthouse beacon in the distant horizon. Darkness was all about them, but hints of hope remained. Today's passage is much like this ocean scene: darkness and dreadful judgment pervade the story, but glimpses of hope relentlessly break through. The opening verses record the disturbing truth about the spiritual leadership in Israel. Although the Law guaranteed sacrificial meat portions for all priests (see Lev. 7:28-36), Eli's sons greedily and irreverently took more. Furthermore, they engaged in sexual immorality with the sanctuary women. Finally, although Eli knew of his sons' sinful behavior, he failed to discipline them beyond a verbal slap on the wrist. In short, the spiritual leadership in Israel was a sinful mess. Unlike Eli, God's response was decisive and severe: although He had blessed Eli's line with the honor of the priesthood, their sin would now bring generational punishment. Eli's line would be removed from honor and placed in utter disdain (vv. 27-36). These were hard words, both for Eli and his family, but also for the entire nation of Israel—their divinely appointed spiritual leadership had just come under severe judgment. Yet in this dark and dreadful moment, there are glimpses of hope. It is easy to overlook, but Scripture is careful to repeat that behind all this wickedness and sin there is one—Samuel—who is quietly and faithfully serving the Lord (vv. 11, 18-21, 26). And then there is that more ultimate promise that God will “raise up for myself a faithful priest who will do according to what is in my heart and mind” (v. 35), reminding us that even in the dark moments of our lives, we still have Christ, our “faithful high priest” who makes “atonement for the sins of the people” (Heb. 2:17). TODAY ALONG THE WAY There are two equally inappropriate responses to the sin we see in ourselves and in our spiritual leaders. One is, like Eli, to turn a blind eye to it. The other is to fall into despair, believing that even God cannot rescue us from such a desperate situation. Today's passage turns us from both paths and offers a third option: confess and rebuke sin, and also trust in God's redemption. Spend time today confessing your sins and also praying for God's care over the leaders in your own church. 1 Samuel 2:36 'Everyone who is left in your house will come and bow down to him for a piece of silver or a loaf of bread and say, "Please assign me to one of the priest's offices so that I may eat a piece of bread."' " BGT 1 Samuel 2:36 καὶ ἔσται ὁ περισσεύων ἐν οἴκῳ σου ἥξει προσκυνεῖν αὐτῷ ὀβολοῦ ἀργυρίου λέγων παράρριψόν με ἐπὶ μίαν τῶν ἱερατειῶν σου φαγεῖν ἄρτον KJV 1 Samuel 2:36 And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread. NET 1 Samuel 2:36 Everyone who remains in your house will come to bow before him for a little money and for a scrap of bread. Each will say, 'Assign me to a priestly task so I can eat a scrap of bread.'" CSB 1 Samuel 2:36 Anyone who is left in your family will come and bow down to him for a piece of silver or a loaf of bread. He will say: Please appoint me to some priestly office so I can have a piece of bread to eat.'" ESV 1 Samuel 2:36 And everyone who is left in your house shall come to implore him for a piece of silver or a loaf of bread and shall say, "Please put me in one of the priests' places, that I may eat a morsel of bread."'" NIV 1 Samuel 2:36 Then everyone left in your family line will come and bow down before him for a piece of silver and a crust of bread and plead, "Appoint me to some priestly office so I can have food to eat." ' " NLT 1 Samuel 2:36 Then all of your surviving family will bow before him, begging for money and food. 'Please,' they will say, 'give us jobs among the priests so we will have enough to eat.'" NRS 1 Samuel 2:36 Everyone who is left in your family shall come to implore him for a piece of silver or a loaf of bread, and shall say, Please put me in one of the priest's places, that I may eat a morsel of bread.'" RSV 1 Samuel 2:36 And every one who is left in your house shall come to implore him for a piece of silver or a loaf of bread, and shall say, "Put me, I pray you, in one of the priest's places, that I may eat a morsel of bread."'" YLT 1 Samuel 2:36 and it hath been, every one who is left in thy house doth come in to bow himself to him, for a wage of silver, and a cake of bread, and hath said, Admit me, I pray thee, unto one of the priest's offices, to eat a morsel of bread.' NKJ 1 Samuel 2:36 `And it shall come to pass that everyone who is left in your house will come and bow down to him for a piece of silver and a morsel of bread, and say, "Please, put me in one of the priestly positions, that I may eat a piece of bread."'" NJB 1 Samuel 2:36 The members of your House who survive will come and beg him on their knees for a silver coin and a loaf of bread and say: Please give me some priestly work, so that I can have a scrap of bread to eat." ' is left: 1Ki 2:27 Eze 44:10-12 eat: 1Sa 2:29,30 Mal 1:13 1 Samuel 2 Resources - Multiple Sermons and Commentaries THE IRONIC JUDGEMENT: ELI'S LINE REDUCED TO BEGGARS! Everyone who is left in your house will come and bow down to him for a piece of silver or a loaf of bread and say, "Please assign me to one of the priest's offices so that I may eat a piece of bread - Poverty and starvation to the point of begging for bread! Can you see the irony of God's judgment on Eli's house? They are reduced to beggars because they stole from the LORD's offerings (1Sa 2:12-17)! The rotten fruit of some sins is worse than others! The NET says "'Assign me to a priestly task so I can eat a scrap of bread.'" NIV says ""Appoint me to some priestly office so I can have food to eat."