At that time Hannah prayed
The phrase sets the scene for a pivotal moment in Hannah's life. The Hebrew root for "prayed" is "palal," which means to intercede or to make supplication. This indicates a deep, heartfelt communication with God, reflecting Hannah's intimate relationship with Him. Historically, prayer was a central part of Hebrew worship, and Hannah's prayer is a model of personal devotion and thanksgiving.

My heart rejoices in the LORD
The "heart" in Hebrew, "leb," often represents the inner self, including emotions, will, and intellect. Hannah's joy is not superficial but deeply rooted in her being. The phrase "in the LORD" signifies that her joy is not based on circumstances but on her relationship with Yahweh, the covenant-keeping God of Israel. This reflects a profound trust and satisfaction in God's character and promises.

my horn is exalted in the LORD
The "horn" symbolizes strength and power in Hebrew culture, often associated with victory and honor. The exaltation of her horn "in the LORD" suggests that her strength and dignity are derived from God. This imagery is consistent with the ancient Near Eastern context, where horns of animals were seen as symbols of power and might.

My mouth speaks boldly against my enemies
The phrase "speaks boldly" comes from the Hebrew "rachab," meaning to open wide or enlarge. It implies confidence and fearlessness. Hannah's newfound boldness is a result of her faith in God's deliverance. Her "enemies" could be literal adversaries or symbolic of the trials and challenges she faced, including her previous barrenness and the taunts of Peninnah.

for I rejoice in Your salvation
The word "salvation" in Hebrew is "yeshuah," which means deliverance or victory. Hannah's rejoicing is rooted in the tangible experience of God's saving power in her life. This salvation is not just personal but also anticipates the broader deliverance God would bring to His people. Theologically, it points to the ultimate salvation found in Jesus Christ, whose name in Hebrew, "Yeshua," is derived from the same root.

There is no one holy like the LORD
The Hebrew word for "holy" is "qadosh," which signifies being set apart, sacred, or distinct. In the ancient Near Eastern context, holiness was often associated with purity and moral perfection. The declaration that there is no one holy like the LORD emphasizes His unique and unparalleled nature. Unlike the gods of surrounding nations, who were often depicted with human flaws and failings, the LORD is entirely set apart in His moral and spiritual perfection. This phrase calls believers to recognize the absolute purity and righteousness of God, inspiring awe and reverence.

There is no one besides You
This phrase underscores the monotheistic belief central to the faith of Israel. The Hebrew word "bilti" conveys the idea of exclusivity and singularity. In a world where polytheism was prevalent, this statement affirms the uniqueness and sovereignty of the LORD. It is a declaration of God's unmatched authority and presence, reminding believers that He alone is worthy of worship and devotion. This exclusivity is a call to fidelity and trust in God, who stands alone as the Creator and Sustainer of all.

there is no Rock like our God
The term "Rock" in Hebrew is "tsur," often used metaphorically to describe strength, stability, and protection. In ancient times, rocks and mountains were seen as symbols of permanence and refuge. By referring to God as a "Rock," the text highlights His unchanging nature and His role as a reliable foundation for His people. This imagery conveys a sense of security and assurance, encouraging believers to find their strength and safety in God. It is a powerful reminder of God's enduring faithfulness and His ability to provide refuge in times of trouble.

Do not boast so proudly
The Hebrew word for "boast" here is "דָּבַר" (dabar), which means to speak or declare. In the context of ancient Israel, boasting was often associated with a false sense of security or self-reliance, which was contrary to the dependence on God that was expected of His people. The phrase warns against the pride that elevates oneself above others and, more importantly, above God. This is a call to humility, recognizing that all abilities and successes are gifts from God, not personal achievements.

or let arrogance come out of your mouth
The term "arrogance" is translated from the Hebrew word "עָתַק" (athaq), which implies a sense of overstepping bounds or presumption. In the biblical context, arrogance is often linked to rebellion against God’s authority. The mouth, as the instrument of speech, is highlighted here because it reveals the condition of the heart. This phrase serves as a reminder that our words should reflect a heart that is submissive to God, acknowledging His sovereignty and our dependence on Him.

for the LORD is a God who knows
The name "LORD" is derived from "YHWH," the sacred tetragrammaton, which signifies God’s eternal and self-existent nature. The phrase "a God who knows" emphasizes God's omniscience. In the historical context of Israel, this was a profound reminder that God is aware of all human thoughts, intentions, and actions. This knowledge is not just intellectual but relational, as God is intimately involved with His creation. It reassures believers that nothing escapes God's notice, and He is just in His judgments.

and by Him actions are weighed
The concept of "weighed" comes from the Hebrew word "תָּכַן" (takan), meaning to measure or assess. In ancient times, weighing was a method of determining value and worth. This phrase indicates that God evaluates human actions according to His righteous standards. It serves as a sobering reminder that God’s judgment is not based on outward appearances but on the true nature and intent of our actions. For believers, this is an encouragement to live with integrity and righteousness, knowing that God’s assessment is fair and just.

The bows of the mighty
This phrase evokes the imagery of warriors and strength, as bows were essential weapons in ancient warfare. The Hebrew word for "bows" is "קֶשֶׁת" (qeshet), symbolizing power and military might. Historically, bows were a primary tool for defense and conquest, representing the strength of a nation's army. In the context of Hannah's prayer, this phrase signifies the reversal of fortunes, where those who rely on their own strength and power find their might shattered. It serves as a reminder that human strength is ultimately fragile and subject to God's sovereign will.

are broken
The Hebrew word "חָתַת" (chatat) means to be shattered or dismayed. This conveys a complete and utter destruction of what was once strong and formidable. In the biblical narrative, this breaking of the bows symbolizes God's intervention in human affairs, where He humbles the proud and powerful. It reflects the biblical theme that God opposes the proud but gives grace to the humble (James 4:6). The breaking of the bows is a divine act, demonstrating that true strength and victory come from God alone.

but the feeble
The term "feeble" translates from the Hebrew "כָּשַׁל" (kashal), meaning to stumble or be weak. This word describes those who are physically or metaphorically weak, lacking power or influence. In the ancient world, the feeble were often marginalized and overlooked. However, in God's economy, the feeble are not forgotten. This phrase highlights the biblical principle that God often chooses the weak and lowly to accomplish His purposes, as seen throughout Scripture (1 Corinthians 1:27).

are equipped with strength
The Hebrew word for "equipped" is "אָזַר" (azar), meaning to gird or arm oneself. This implies being prepared and strengthened for a task or battle. The transformation from feebleness to strength is a divine empowerment, illustrating God's ability to equip and enable those who trust in Him. The word "strength" is "כֹּחַ" (koach), denoting not just physical power but also inner fortitude and resilience. This phrase encapsulates the hope and assurance that God provides strength to the weary and increases the power of the weak (Isaiah 40:29). It is a testament to God's grace and the transformative power of His presence in the lives of believers.

Those who were full
This phrase speaks to those who once had abundance and were self-sufficient. In the Hebrew context, "full" often implies a sense of satisfaction and self-reliance. Historically, Israel was warned against forgetting God in times of plenty (Deuteronomy 8:11-14). This serves as a reminder that earthly abundance can lead to spiritual complacency.

hire themselves out for food
The imagery here is of those who once had plenty now needing to work for their sustenance. The Hebrew word for "hire" suggests a reversal of fortune, emphasizing humility and dependence. This reflects the biblical principle that God can humble the proud and exalt the humble (James 4:10).

but those who were hungry hunger no more
This phrase highlights God's provision and reversal of circumstances. In the Hebrew tradition, hunger often symbolizes spiritual longing and dependence on God (Psalm 107:9). The transformation from hunger to satisfaction underscores God's ability to meet both physical and spiritual needs.

The barren woman gives birth to seven
In ancient Israel, barrenness was seen as a source of shame and divine disfavor. The number "seven" symbolizes completeness and perfection in Hebrew culture. This miraculous reversal signifies God's power to bring life and blessing where there was once desolation, echoing the accounts of Sarah and Hannah herself.

but she who has many sons pines away
This phrase contrasts the previous blessing with a decline for those who once seemed blessed. The Hebrew word for "pines away" suggests a wasting or diminishing. It serves as a cautionary note that earthly blessings, such as children, are not guaranteed and can be fleeting without God's sustaining grace.

The LORD
The term "LORD" in this context is translated from the Hebrew "Yahweh," the covenant name of God, emphasizing His eternal, self-existent nature. This name is deeply significant in the Hebrew tradition, representing God's unchanging faithfulness and His sovereign authority over all creation. In the context of 1 Samuel, it underscores God's supreme power and His intimate involvement in the affairs of humanity, particularly in the life of Israel.

brings death
The Hebrew word for "brings death" is "mûm," which signifies God's ultimate authority over life and death. This phrase highlights the belief that life and death are not random occurrences but are under the direct control of God. In the ancient Near Eastern context, this was a profound statement against the backdrop of polytheistic beliefs, asserting that Yahweh alone holds the power over life and death, a theme echoed throughout the Scriptures.

and gives life
The phrase "gives life" is derived from the Hebrew "ḥāyâ," meaning to live or to revive. This reflects the biblical theme of God as the giver and sustainer of life. It is a reminder of the hope and renewal that God offers, even in the face of death. This duality of death and life in God's hands is a central tenet of the faith, emphasizing His role as both judge and redeemer.

He brings down to Sheol
"Sheol" in Hebrew refers to the realm of the dead, a shadowy place where the departed reside. The phrase "brings down to Sheol" indicates God's control over the afterlife, reinforcing the belief that no aspect of existence is beyond His reach. In the historical context, this was a powerful assertion of God's dominion over both the living and the dead, contrasting with other ancient beliefs that often depicted the afterlife as governed by separate deities.

and raises up
The phrase "raises up" is from the Hebrew "qûm," meaning to rise or to stand. This is a powerful declaration of God's ability to restore and resurrect. It foreshadows the Christian belief in the resurrection, where God’s power to raise the dead is fully realized in the resurrection of Jesus Christ. This promise of being "raised up" offers hope and assurance of God's ultimate victory over death, a cornerstone of Christian faith.

The LORD
The Hebrew word used here is "Yahweh," the personal name of God, emphasizing His covenant relationship with Israel. This name signifies God's eternal presence and His role as the sovereign ruler over all creation. In the context of 1 Samuel, it underscores the divine authority and power of God in the unfolding narrative of Israel's history. Yahweh is not a distant deity but an intimately involved God who orchestrates the events of human life.

sends poverty and wealth
The Hebrew verb "mashpil" (sends) indicates an active role of God in the distribution of life's circumstances. This phrase highlights the belief in God's providence, where He is seen as the ultimate source of both material lack and abundance. The juxtaposition of poverty and wealth serves as a reminder of the transient nature of earthly possessions and the importance of relying on God's provision. Historically, this reflects the agrarian society of ancient Israel, where wealth was often measured in terms of land and livestock, and poverty was a constant threat due to famine or invasion.

He humbles and He exalts
The verbs "mashpil" (humbles) and "meromem" (exalts) illustrate God's sovereign ability to alter the status of individuals according to His divine will. This reflects a recurring biblical theme where God raises the humble and brings down the proud, as seen in the lives of figures like Joseph, David, and Nebuchadnezzar. Theologically, it speaks to the justice and righteousness of God, who sees beyond human appearances and rewards or disciplines according to His perfect wisdom. This phrase encourages believers to trust in God's timing and purposes, knowing that He is just and His plans are for the ultimate good of His people.

He raises the poor from the dust
This phrase highlights God's power and compassion. The Hebrew word for "raises" is "קוּם" (qum), which means to rise or stand up. It signifies God's active intervention in the lives of the marginalized. The "poor" (דָּל, dal) refers to those who are economically and socially disadvantaged. "Dust" (עָפָר, afar) symbolizes lowliness and mortality, often associated with death or insignificance. This imagery reflects God's ability to transform the status of the humble, elevating them from their lowly state.

and lifts the needy from the ash heap
The term "lifts" (נָשָׂא, nasa) conveys the idea of bearing up or carrying. The "needy" (אֶבְיוֹן, ebyon) are those who lack basic necessities and are often oppressed. The "ash heap" (אַשְׁפֹּת, ashpot) is a place of refuse and desolation, symbolizing utter destitution. In ancient times, ash heaps were where the outcasts and destitute would gather. This phrase underscores God's grace in elevating those who are in the most desperate situations, offering hope and restoration.

He seats them among princes
"Seats" (יָשַׁב, yashab) implies establishing or dwelling. God not only rescues the needy but also gives them a place of dignity and authority. "Princes" (נָדִיב, nadib) refers to noble or generous leaders. This transformation from poverty to a position of influence illustrates the divine reversal of fortunes, a common theme in Scripture where God exalts the humble and brings down the proud.

and bestows on them a throne of honor
The word "bestows" (נָחַל, nachal) means to give or inherit. A "throne" (כִּסֵּא, kise) is a symbol of power and authority. "Honor" (כָּבוֹד, kavod) signifies glory and respect. This phrase emphasizes the complete transformation God offers, not just lifting the needy but granting them a place of lasting significance and respect. It reflects the ultimate honor God gives to those who are faithful, aligning with the biblical principle that true honor comes from God.

For the foundations of the earth are the LORD’s
"Foundations" (מְצוּקָה, metsuqah) refers to the stability and order of creation. The "earth" (אֶרֶץ, erets) is the physical world. This phrase acknowledges God's sovereignty over all creation. The "LORD" (יְהוָה, Yahweh) is the covenant name of God, emphasizing His eternal and unchanging nature. This statement serves as a reminder that God, as the Creator, has the authority and power to reorder the world according to His will.

and upon them He has set the world
"Set" (יָסַד, yasad) means to establish or lay a foundation. The "world" (תֵּבֵל, tebel) encompasses the inhabited earth and its systems. This phrase reinforces the idea that God is the ultimate architect of the universe, and everything operates under His divine order. It assures believers that despite apparent chaos, God’s purposes will prevail, and His justice will be established.

He guards the steps
The Hebrew word for "guards" is "שָׁמַר" (shamar), which means to keep, watch, or preserve. This conveys the idea of God as a vigilant protector, actively involved in the lives of His faithful. In the ancient Near Eastern context, a guard was someone who provided safety and security, often standing watch over a city or a person. This imagery assures believers that God is intimately involved in their journey, guiding and protecting them as they walk in His ways.

of His faithful ones
The term "faithful ones" is derived from the Hebrew "חֲסִידָיו" (chasidav), which refers to those who are loyal, devoted, and pious. This word is often associated with covenant loyalty, indicating a deep, personal relationship with God. In the historical context of Israel, being faithful meant adhering to the covenantal laws and maintaining a steadfast love for God. This phrase reassures believers that their faithfulness is not unnoticed by God, and He is committed to their well-being.

but the wicked perish in darkness
The word "wicked" comes from the Hebrew "רְשָׁעִים" (resha'im), meaning those who are guilty or morally wrong. The phrase "perish in darkness" uses "חֹשֶׁךְ" (choshech) for darkness, symbolizing chaos, evil, and judgment. In biblical literature, darkness often represents the absence of God's presence and favor. This stark contrast between the fate of the faithful and the wicked serves as a warning and a call to righteousness, emphasizing that those who reject God's ways will ultimately face destruction and separation from His light.

for by his own strength shall no man prevail
The Hebrew word for "strength" is "כֹּחַ" (koach), which denotes physical power or might. The phrase underscores the futility of relying solely on human ability and effort. In the historical context of Israel, victories and successes were attributed to God's intervention rather than human prowess. This serves as a reminder that true success and victory come from dependence on God, not from self-reliance. It encourages believers to trust in God's power and provision, recognizing that human strength is insufficient without divine support.

Those who oppose the LORD
This phrase refers to individuals or nations that set themselves against God's will and purposes. In the Hebrew context, the word for "oppose" can imply active resistance or rebellion. Historically, Israel faced many adversaries who opposed God's covenant people, and this opposition was seen as directly against God Himself. Theologically, this highlights the futility of resisting the divine will, as God is sovereign over all creation.

will be shattered
The Hebrew root for "shattered" conveys a sense of complete destruction or breaking into pieces. This imagery is powerful, suggesting that those who stand against God will not merely be defeated but utterly broken. This reflects the ultimate triumph of God's justice and the assurance that evil will not prevail.

He will thunder from heaven
The imagery of God thundering from heaven evokes the power and majesty of God. In ancient Near Eastern cultures, thunder was often associated with divine presence and power. This phrase underscores God's active involvement in the world and His ability to intervene decisively in human affairs. It also recalls the theophany at Mount Sinai, where God's presence was accompanied by thunder and lightning.

against them
This specifies the target of God's judgment—those who oppose Him. It emphasizes the personal nature of God's justice, where He actively confronts and deals with those who resist His authority. This serves as a warning to those who would challenge God's sovereignty.

The LORD will judge the ends of the earth
This phrase expands the scope of God's judgment to a universal level. The "ends of the earth" signifies all nations and peoples, indicating that God's authority and justice are not limited to Israel but extend to the entire world. This foreshadows the eschatological judgment where God will hold all humanity accountable.

He will give power to His king
This is a prophetic declaration of God's intention to establish a king who will rule under His authority. In the historical context, this anticipates the monarchy in Israel, beginning with Saul and culminating in David. Theologically, it points to the ultimate fulfillment in Jesus Christ, the King of Kings, who is endowed with divine authority.

He will exalt the horn of His anointed
The "horn" is a symbol of strength and power in biblical literature. To "exalt the horn" means to increase in strength and honor. "His anointed" refers to the one chosen by God, which in the immediate context would be the king of Israel, but ultimately points to the Messiah, Jesus Christ. This phrase encapsulates the hope of God's people for a righteous ruler who will lead them in accordance with God's will.

Then Elkanah went home to Ramah
This phrase marks a transition from the sacred setting of the tabernacle at Shiloh back to the domestic life in Ramah. Elkanah, whose name means "God has created" or "God has possessed," returns to his home, signifying a return to normalcy after fulfilling his religious duties. Ramah, a town in the hill country of Ephraim, is significant as the birthplace and home of Samuel. It is a reminder of the faithfulness of Elkanah and Hannah in dedicating their son to the Lord, fulfilling their vow despite the personal sacrifice involved. This act of returning home also symbolizes trust in God's plan, leaving Samuel in the care of the priest Eli.

but the boy ministered to the LORD
The Hebrew word for "ministered" is "שָׁרַת" (sharat), which implies serving or attending to duties. This service is not merely physical but spiritual, as Samuel is set apart for divine purposes. The phrase highlights the beginning of Samuel's lifelong dedication to God, even as a young boy. His service is a precursor to his future role as a prophet and judge over Israel. This dedication from a young age underscores the importance of early spiritual formation and the impact of godly upbringing.

before Eli the priest
Eli, whose name means "ascended" or "my God," serves as the high priest and judge of Israel at this time. His role is crucial as he becomes the mentor and spiritual guide for Samuel. The phrase "before Eli" indicates that Samuel's service is under the supervision and authority of Eli, ensuring that his ministry is conducted according to the traditions and laws of Israel. This relationship is pivotal, as it sets the stage for the eventual transition of leadership from Eli to Samuel. Eli's presence also serves as a reminder of the priestly lineage and the responsibilities that come with serving in the house of the Lord. Despite Eli's personal failings, his role in Samuel's life is instrumental in shaping the future leader of Israel.

Now the sons of Eli
This phrase introduces us to the central figures of this verse, the sons of Eli, who were Hophni and Phinehas. Eli was the high priest at Shiloh, a significant religious center during this period. The mention of his sons immediately sets the stage for a contrast between their expected roles as priests and their actual behavior. Historically, the role of a priest was one of great responsibility and honor, serving as a mediator between God and the people. The Hebrew term for "sons" (בְּנֵי) often implies not just biological offspring but also followers or disciples, indicating that these men were expected to follow in Eli's priestly footsteps.

were wicked men
The Hebrew word used here for "wicked" is "בְּלִיַּעַל" (belial), which conveys a sense of worthlessness and lawlessness. This term is often used in the Old Testament to describe individuals who are morally corrupt and rebellious against God's laws. The use of "wicked men" underscores the gravity of their actions, as they were not just failing in their duties but were actively engaging in behavior that was contrary to the covenantal expectations of Israelite society. This phrase sets a tone of moral and spiritual decay, highlighting the seriousness of their transgressions.

they had no regard for the LORD
This phrase is a profound indictment of their spiritual state. The Hebrew expression here can be translated as "they did not know the LORD" (לֹא יָדְעוּ אֶת־יְהוָה), which implies a lack of personal relationship and reverence for God. In the context of ancient Israel, to "know" the LORD was to have an intimate, covenantal relationship characterized by obedience and worship. The sons of Eli, despite their priestly positions, were spiritually blind and disconnected from the very God they were supposed to serve. This highlights a tragic irony and serves as a warning about the dangers of religious formalism without genuine faith and devotion.

Now the custom of the priests
The Hebrew word for "custom" is "mishpat," which often denotes a judgment or ordinance. In this context, it refers to the established practices or traditions of the priests. Historically, the priests were given specific portions of the sacrifices as their due, as outlined in Levitical law (Leviticus 7:31-34). However, the "custom" mentioned here suggests a deviation from the prescribed law, indicating a corruption of the priestly duties during this period.

with the people
This phrase highlights the interaction between the priests and the Israelites. The priests were meant to serve as mediators between God and the people, facilitating worship and ensuring adherence to God's laws. However, the narrative in 1 Samuel 2 reveals a breakdown in this relationship, as the priests' actions were self-serving rather than God-honoring.

whenever any man offered a sacrifice
The act of offering a sacrifice was central to Israelite worship, symbolizing atonement, thanksgiving, and devotion to God. The Hebrew word for "sacrifice" is "zebach," which encompasses various offerings, including peace offerings, burnt offerings, and sin offerings. The sacrificial system was a means for the people to maintain a covenant relationship with God, and any corruption in this process was a serious offense.

the priest’s servant would come
The presence of the priest's servant indicates a delegation of duties, which in itself was not unusual. However, the servant's actions, as described in the following verses, reflect the priests' abuse of power. This highlights the broader theme of leadership accountability in Scripture, where leaders are called to serve with integrity and humility.

with a three-pronged fork in his hand
The "three-pronged fork" is a unique detail that underscores the aggressive and greedy nature of the priests' actions. This tool was not part of the prescribed instruments for sacrifices, suggesting an innovation for personal gain. The imagery of the fork conveys a sense of intrusion and force, contrasting with the reverence and order that should characterize worship.

while the meat was boiling
Boiling the meat was part of the preparation for certain types of sacrifices, particularly peace offerings, where the offerer and the priests would share in the meal. The timing of the servant's arrival—while the meat was boiling—implies an impatience and a desire to seize the best portions before the offering was properly completed. This act of taking the meat prematurely symbolizes a deeper spiritual corruption, where immediate gratification is prioritized over obedience to God's commands.

and he would plunge it
The act of plunging the fork into the cooking vessel signifies a forceful and deliberate action. In Hebrew, the word used here can imply a sense of entitlement or taking by force. This reflects the corrupt practices of the priests at Shiloh, who were not content with the portions allotted to them by the Law of Moses but instead took more than their share. This action symbolizes a departure from the sacred duties and a move towards self-serving behavior.

into the pan or kettle or cauldron or pot
These cooking vessels represent the various means by which the sacrificial meat was prepared. Each vessel had a specific use in the preparation of offerings, and the mention of multiple types underscores the priests' indiscriminate greed. Historically, these vessels were part of the sacrificial system established in the Mosaic Law, where specific portions were designated for the priests. The priests' disregard for these distinctions highlights their contempt for the sacred traditions and laws given by God.

and the priest would claim for himself
The phrase indicates a selfish appropriation of what was not rightfully theirs. The Hebrew root here suggests an act of seizing or taking possession, which is contrary to the priestly role of serving God and the people. This behavior is a stark contrast to the ideal of priesthood, which is meant to be characterized by humility and service. The priests' actions reflect a broader theme of corruption and moral decline among the leaders of Israel during this period.

whatever the fork brought up
The randomness of what the fork brought up symbolizes the arbitrary and unjust nature of the priests' actions. Instead of following the prescribed portions, they took whatever they could get, showing a lack of respect for the sacrificial system. This practice was a direct violation of the Levitical laws, which specified the portions of the offerings that were to be given to the priests. The priests' greed and disregard for God's commandments serve as a warning against the dangers of self-indulgence and corruption in spiritual leadership.

This is how they treated all the Israelites who came to Shiloh
The phrase underscores the widespread nature of the abuse. Shiloh was the religious center of Israel at the time, and the priests' actions affected all who came to worship there. This systemic corruption not only dishonored God but also disillusioned the people, leading to a decline in spiritual fervor and trust in the religious leaders. The historical context reveals a period of moral and spiritual decay, setting the stage for the rise of Samuel, who would restore integrity and faithfulness to the priesthood and the nation. This verse serves as a reminder of the importance of righteous leadership and the consequences of straying from God's commands.

Even before the fat was burned
This phrase highlights a significant deviation from the prescribed sacrificial practices outlined in Leviticus. The fat of the sacrifice was considered the Lord's portion and was to be burned on the altar as a pleasing aroma to God (Leviticus 3:16). The Hebrew word for "fat" is "חֵלֶב" (cheleb), which signifies the best or choicest part. The priests' servants, by demanding the meat before the fat was burned, were showing blatant disrespect for God's commands and the sacrificial system, which was central to Israelite worship and covenant relationship with God.

the servant of the priest
This phrase refers to the attendants or assistants of the priests, who were supposed to help facilitate the sacrificial process. However, in this context, they were complicit in corrupt practices. Historically, the role of the priest was to mediate between God and the people, ensuring that the sacrificial system was conducted according to divine instructions. The corruption of the priesthood, as seen here, reflects a broader spiritual decline in Israel during this period.

would come and say to the man who was sacrificing
This indicates a proactive and aggressive approach by the priest's servant, interrupting the worshiper during the act of sacrifice. The Hebrew verb "בּוֹא" (bo) for "would come" suggests an ongoing, habitual action, implying that this was a regular occurrence rather than an isolated incident. This intrusion into the sacred act of sacrifice underscores the depth of the corruption and the lack of reverence for God’s ordained practices.

'Give the priest some meat to roast
The demand for meat to roast, rather than boiled, signifies a preference for personal gratification over obedience to God's law. Roasting meat was considered more desirable, and this demand reflects the priests' prioritization of their own appetites over their sacred duties. This behavior is a stark contrast to the selfless service expected of those in spiritual leadership.

because he will not accept boiled meat from you, but only raw
This statement reveals the priests' rejection of the traditional method of preparing sacrificial meat, which involved boiling. The Hebrew word for "boiled" is "בָּשַׁל" (bashal), and it was the customary way to prepare the meat after the fat was offered to God. By insisting on raw meat, the priests were not only violating the sacrificial protocol but also demonstrating a blatant disregard for the sanctity of the offerings. This reflects a deeper spiritual malaise, where personal desires overshadowed the reverence due to God.

And if any man said to him
This phrase introduces a hypothetical situation, indicating that the actions described were not isolated incidents but rather a pattern of behavior. The Hebrew word for "man" here is "ish," which can refer to any individual, emphasizing that this was a common occurrence. The context suggests a widespread awareness of the improper practices of Eli's sons, highlighting the communal nature of worship and sacrifice in Israelite society.

The fat must be burned first
The fat of the sacrificial animal was considered the Lord's portion, as outlined in Levitical law (Leviticus 3:16). The Hebrew word for "fat" is "cheleb," which signifies the best or choicest part. This command underscores the principle of giving God the first and best, a practice rooted in the covenant relationship between God and Israel. The burning of the fat symbolized the offering of the best to God, an act of reverence and obedience.

then you can take whatever you want
This phrase reflects the proper order of sacrificial proceedings, where the priests were entitled to a portion only after God's portion had been offered. The Hebrew verb "laqach" (to take) here implies a rightful taking, contingent upon the fulfillment of divine requirements. It highlights the balance between divine command and human provision, where the needs of the priests were met within the framework of obedience to God.

the servant would reply
The "servant" here refers to the attendants of Eli's sons, who acted on their behalf. The Hebrew word "na'ar" (servant) can also mean a young man or attendant, indicating that these individuals were likely under the authority of the priests. This reflects a systemic corruption, where even those serving the priests were complicit in their wrongdoing, illustrating the pervasive nature of sin when left unchecked.

No, you must give it to me right now
This response reveals a blatant disregard for God's law and the established sacrificial order. The insistence on immediate gratification, as indicated by the Hebrew word "attah" (now), underscores a heart attitude of rebellion and impatience. It reflects a deeper spiritual malaise, where the desires of the flesh override the commands of God, a theme recurrent in the narrative of Israel's history.

If you refuse, I will take it by force
The threat of force, implied by the Hebrew verb "laqach" (to take), which can also mean to seize or capture, highlights the coercive and violent nature of the priests' actions. This phrase underscores the abuse of power and authority, a stark contrast to the servant leadership exemplified by godly leaders. It serves as a warning against the corruption that arises when leaders prioritize personal gain over divine mandate, a timeless lesson for the Church today.

Thus the sin
The Hebrew word for "sin" here is "חַטָּאת" (chatta'ath), which signifies an offense or a missing of the mark. In the context of the Old Testament, sin is not merely a personal failing but a breach of covenant with God. The gravity of sin is underscored by its consequences, both spiritually and communally. The use of "thus" indicates a conclusion drawn from previous actions, emphasizing the seriousness of the young men's behavior.

of these young men
The phrase refers to the sons of Eli, Hophni and Phinehas, who were priests serving at the tabernacle. The Hebrew term "נַעַר" (na'ar) can mean young men or servants, highlighting their role and responsibility in the religious community. Their youth suggests a potential for growth and learning, yet their actions reveal a hardened heart, resistant to correction.

was severe
The Hebrew word "גָּדוֹל" (gadol) translates to "great" or "severe," indicating the magnitude of their sin. This severity is not just in the act itself but in its impact on the community's relationship with God. The use of "severe" underscores the weight of their actions and the resulting divine displeasure.

in the sight of the LORD
This phrase emphasizes God's omniscience and His moral standard. The Hebrew "לִפְנֵי יְהוָה" (lifnei Yahweh) means "before the LORD," indicating that nothing is hidden from God. It serves as a reminder that all actions are ultimately accountable to Him, and His perspective is the ultimate measure of righteousness.

for they were treating
The Hebrew verb "נָאַץ" (na'ats) means to despise or scorn. This indicates a deliberate and disrespectful attitude towards something sacred. The priests' role was to honor and facilitate worship, yet their actions showed a profound disregard for their duties and for God Himself.

the LORD’s offering
The offerings, or "מִנְחָה" (minchah), were central to Israelite worship, symbolizing devotion, atonement, and thanksgiving. By mishandling these offerings, the young men were not just committing a ritual error but were undermining the very means by which the people connected with God. This act of contempt disrupted the spiritual life of the community.

with contempt
The Hebrew "בָּזָה" (bazah) conveys a sense of disdain or scorn. This word choice highlights the depth of their irreverence. Contempt for the offerings was tantamount to contempt for God Himself, as the offerings were a tangible expression of the covenant relationship between God and His people. Their actions reflected a heart far from God, prioritizing self-interest over divine command.

Now Samuel
The name "Samuel" in Hebrew is "שְׁמוּאֵל" (Shemuel), which means "heard by God" or "name of God." This name is significant as it reflects the divine intervention in his birth, as his mother Hannah prayed earnestly for a child. Samuel's life is a testament to God's faithfulness in answering prayers and His sovereign plan for Israel. From a young age, Samuel is set apart for God's service, indicating the importance of dedicating one's life to God from an early age.

was ministering
The Hebrew word used here is "מְשָׁרֵת" (mesharet), which means to serve or minister. This term is often used in the context of priestly or Levitical service. Samuel's role as a minister, even as a child, underscores the idea that service to God is not limited by age. It also highlights the importance of being actively involved in God's work, regardless of one's stage in life. Samuel's ministry foreshadows his future role as a prophet and judge over Israel.

before the LORD
The phrase "before the LORD" signifies serving in the presence of God, which is a position of honor and responsibility. In the Hebrew context, being "before the LORD" implies a direct relationship and accountability to God. This phrase emphasizes the sacredness of Samuel's service and the divine approval of his actions. It reminds believers of the importance of living and serving with an awareness of God's presence.

a boy
The Hebrew word "נַעַר" (na'ar) refers to a young boy or lad. This highlights Samuel's youth and innocence, yet he is already engaged in significant religious duties. His youthfulness serves as a reminder that God can use anyone, regardless of age, for His purposes. It also speaks to the potential for spiritual growth and development from a young age when one is dedicated to God.

wearing a linen ephod
The "linen ephod" is a priestly garment, typically associated with the Levitical priesthood. The Hebrew word "אֵפוֹד" (ephod) refers to a sacred vestment worn by priests. Samuel wearing an ephod signifies his special role and consecration to God's service, even though he was not from the priestly tribe of Levi. This garment symbolizes purity, service, and dedication to God. It also foreshadows Samuel's unique position as a bridge between the priestly and prophetic roles in Israel.

Each year
The phrase "each year" indicates a regular, faithful practice. In the Hebrew context, this annual pilgrimage to Shiloh was a significant religious duty, reflecting the Israelites' commitment to the covenant with God. It underscores the rhythm of worship and dedication in the life of Hannah and her family, emphasizing the importance of consistent devotion and the nurturing of spiritual disciplines.

his mother
Hannah, the mother of Samuel, is a central figure in this narrative. Her role as a mother is highlighted, showing her deep love and care for Samuel. In the Hebrew tradition, motherhood is a revered role, and Hannah exemplifies this through her dedication and sacrifice. Her actions reflect the nurturing nature of God, who cares for His children with tenderness and provision.

would make him
The act of making something by hand signifies personal investment and love. In the ancient Near Eastern culture, crafting a garment was a labor-intensive process, symbolizing Hannah's ongoing commitment and affection for Samuel. This phrase also reflects the idea of God as a creator, who intricately forms and cares for His creation.

a little robe
The "little robe" is significant both practically and symbolically. Practically, it provided warmth and protection for Samuel, who was serving in the temple. Symbolically, it represents Hannah's continued involvement in Samuel's life and her desire to clothe him not just physically, but spiritually, with love and prayer. In biblical symbolism, clothing often represents character and identity, suggesting that Hannah was investing in Samuel's spiritual identity.

and bring it to him
This phrase highlights the act of giving and the personal connection between Hannah and Samuel. It reflects the biblical principle of giving as an expression of love and devotion. Hannah's journey to bring the robe each year signifies her ongoing support and presence in Samuel's life, even from a distance, much like God's constant presence and provision for His people.

when she went with her husband
This indicates the unity and partnership in Hannah's marriage. Elkanah, her husband, supported her in this annual act of devotion. In the biblical context, marriage is a partnership ordained by God, and this phrase underscores the importance of shared spiritual goals and mutual support in a godly marriage.

to offer the annual sacrifice
The annual sacrifice was a central aspect of Israelite worship, a time to renew their covenant with God and seek His favor. This act of worship was not just a ritual but a heartfelt expression of faith and obedience. It reflects the broader biblical theme of sacrifice as a means of drawing near to God, foreshadowing the ultimate sacrifice of Christ for the redemption of humanity.

And Eli would bless
The act of blessing in the Hebrew context, as seen in the word "bless" (Hebrew: בָּרַךְ, barak), is a profound invocation of divine favor. Eli, as the high priest, held a significant spiritual authority, and his blessing carried weight. In the ancient Near Eastern culture, blessings were not mere well-wishes but were believed to have tangible effects, invoking God's power and presence in the lives of those blessed.

Elkanah and his wife
Elkanah and his wife, Hannah, are central figures in the early chapters of 1 Samuel. Elkanah, whose name means "God has created" or "God has possessed," was a man of faith, regularly visiting Shiloh to worship and sacrifice. His wife, Hannah, whose name means "grace" or "favor," exemplifies faith and devotion. Their relationship and account highlight themes of faithfulness, prayer, and divine intervention.

saying, 'May the LORD give you children
The phrase "May the LORD give you children" reflects a deep understanding of God as the giver of life. In the Hebrew tradition, children were seen as a blessing and heritage from the Lord (Psalm 127:3). Eli's blessing is a prayer for fruitfulness, recognizing God's sovereignty over the womb and His ability to bless with offspring.

by this woman
The specificity of "by this woman" underscores the personal nature of Eli's blessing. It acknowledges Hannah's previous dedication of her firstborn, Samuel, to the Lord. This phrase also highlights the cultural and familial importance of lineage and heritage, emphasizing the continuation of Elkanah's family line through Hannah.

in place of the one she has dedicated to the LORD
This phrase refers to Hannah's earlier vow and fulfillment of dedicating her son Samuel to the Lord's service (1 Samuel 1:11, 27-28). The act of dedicating Samuel was a significant spiritual sacrifice, demonstrating Hannah's deep faith and trust in God. Eli's blessing is a recognition of this sacrifice and a prayer for God to honor Hannah's faithfulness by granting her more children.

Then they would go home
The simple statement "Then they would go home" signifies a return to normalcy and routine after a significant spiritual encounter. It reflects the rhythm of life where moments of divine interaction are followed by everyday living. This phrase also implies a sense of peace and fulfillment, as Elkanah and Hannah return home with the assurance of God's blessing and favor upon them.

So the LORD attended to Hannah
The phrase "attended to" in Hebrew is "paqad," which can mean to visit, attend to, or take care of. This word is often used in the Old Testament to describe God's intervention in human affairs, particularly in fulfilling His promises or showing His favor. In this context, it signifies God's direct and compassionate response to Hannah's earlier prayers and her faithfulness. Hannah's account is a testament to the power of persistent prayer and God's faithfulness to those who earnestly seek Him.

and she conceived and gave birth
The act of conceiving and giving birth is a profound moment of divine intervention and blessing, especially in the context of Hannah's previous barrenness. In the ancient Near Eastern culture, fertility was often seen as a sign of divine favor. This miraculous change in Hannah's circumstances underscores the theme of God's sovereignty and His ability to bring life and hope where there was once despair.

to three sons and two daughters
The specific mention of "three sons and two daughters" highlights the abundance of God's blessing upon Hannah. In a time when children were considered a blessing and a source of strength and security for the family, this multiplication of offspring is a clear indication of God's generous provision. It also reflects the biblical principle that God often blesses those who are faithful to Him beyond their initial requests or expectations.

Meanwhile, the boy Samuel
Samuel, whose name means "heard of God," is a central figure in this narrative. His life is a direct answer to Hannah's prayer, and his presence in the account serves as a reminder of God's faithfulness. Samuel's role as a prophet, priest, and judge in Israel marks a significant transition in the nation's history, from the period of the judges to the establishment of the monarchy.

grew up in the presence of the LORD
Growing up "in the presence of the LORD" indicates that Samuel was raised in a spiritual environment, likely within the tabernacle at Shiloh, where he was dedicated to God's service. This phrase suggests not only physical proximity to the sacred space but also a life lived under God's guidance and influence. It emphasizes the importance of nurturing children in a godly environment, where they can learn to recognize and respond to God's voice and calling.

Now Eli was very old
The phrase "very old" indicates Eli's advanced age, which in the Hebrew context often implies wisdom and experience. However, it also suggests a potential decline in physical and perhaps spiritual vigor. In the Hebrew culture, age was respected, but it also came with the expectation of passing on wisdom and ensuring the continuation of righteous practices. Eli's age here sets the stage for understanding his inability to control his sons, highlighting a contrast between his expected role as a leader and his actual effectiveness.

he heard about everything his sons were doing
The word "heard" suggests that Eli was not directly witnessing the actions of his sons but was informed by others. This indicates a level of detachment or distance from the daily operations of the priesthood, which could be due to his age or a lack of vigilance. The phrase "everything his sons were doing" implies a comprehensive and ongoing pattern of behavior, not isolated incidents. This highlights the severity and notoriety of their actions, which were well-known among the people.

to all Israel
The phrase "to all Israel" underscores the widespread impact of the sons' actions. It was not just a private sin but a public scandal affecting the entire nation. In the context of Israel's covenant relationship with God, the behavior of the priests was crucial, as they were mediators between God and the people. The sons' actions were a direct affront to this sacred duty, leading the nation into sin and disrespect for the holy office.

and how they were sleeping with the women
The phrase "sleeping with the women" refers to sexual immorality, which was a grave sin, especially for those serving in the priestly office. This behavior was not only a personal moral failing but also a violation of the sanctity of the Tent of Meeting. In the Hebrew context, such actions would defile the holy place and corrupt the spiritual leadership of Israel. This phrase highlights the depth of their corruption and the seriousness of their sin.

who served at the entrance to the Tent of Meeting
The "women who served" were likely involved in some form of service or ministry at the Tent of Meeting, possibly similar to the women who served at the tabernacle in Exodus 38:8. The "Tent of Meeting" was the central place of worship and sacrifice, representing God's presence among His people. The sons' actions at this sacred site were a direct violation of its holiness and an abuse of their priestly authority. This phrase emphasizes the sacrilege of their behavior and the urgent need for reform and accountability within the priesthood.

So he said to them
This phrase introduces Eli's direct confrontation with his sons, Hophni and Phinehas. The Hebrew root for "said" is "אָמַר" (amar), which is often used in the Old Testament to denote not just speaking, but a declaration or proclamation. Eli, as the high priest, holds a position of authority and responsibility, and his words carry weight. This moment is significant as it reflects Eli's attempt to address the moral and spiritual decay within his own family, which is a microcosm of the larger spiritual decline in Israel at the time.

Why are you doing these things?
Eli's question is rhetorical, expressing his dismay and disappointment. The Hebrew word for "why" is "לָמָּה" (lammah), which can also imply a sense of urgency or desperation. Eli is not merely seeking information; he is expressing a deep concern for the actions of his sons, which are contrary to the covenantal laws and the duties of the priesthood. This question highlights the moral accountability expected of those in spiritual leadership.

I hear about your wicked deeds
The phrase "wicked deeds" is translated from the Hebrew "מַעֲשֵׂיכֶם הָרָעִים" (ma'aseikhem hara'im), which denotes actions that are evil or morally wrong. The use of "hear" (שָׁמַע, shama) indicates that Eli is receiving reports from the community, underscoring the public nature of his sons' transgressions. This public knowledge of their sins brings shame not only to Eli's family but also to the priesthood and the nation of Israel, which is called to be holy and set apart.

from all these people
The phrase "all these people" refers to the Israelites who are witnessing the corruption of the priesthood. The Hebrew word for "people" is "עָם" (am), which often denotes a collective group bound by covenant with God. The widespread knowledge of Hophni and Phinehas's actions suggests a breakdown in the spiritual leadership of Israel, as the priests were meant to be mediators between God and His people. This situation foreshadows the need for righteous leadership, which will later be fulfilled in the rise of Samuel and ultimately in the kingship of David.

No, my sons
This phrase is a direct address from Eli, the high priest, to his sons, Hophni and Phinehas. The Hebrew word for "sons" is "בָּנִים" (banim), which not only denotes a biological relationship but also implies a responsibility for guidance and correction. Eli's use of "No" indicates a strong disapproval and a call to attention. In the context of ancient Israel, a father's role was to instruct and discipline his children in the ways of the Lord, making this rebuke both a familial and spiritual duty.

it is not a good report
The term "report" in Hebrew is "שְׁמוּעָה" (shemu'ah), which can mean news or rumor. The phrase "not a good report" suggests a reputation that is damaging and contrary to the expected conduct of those serving in the temple. In the historical context, the priests were expected to uphold the highest standards of moral and spiritual integrity. The negative report about Eli's sons reflects their failure to live up to these expectations, which is a serious matter given their positions.

that I hear circulating
The word "circulating" implies that the report is widespread and known among the people. The Hebrew root "סָבַב" (sabab) means to go around or surround, indicating that the news of their misconduct is pervasive. This suggests a public scandal, which would have been particularly grievous in a society where communal reputation and honor were paramount. The fact that Eli hears this report underscores the gravity of the situation, as it has reached even the ears of the high priest.

among the LORD’s people
The phrase "the LORD’s people" refers to the Israelites, who were in a covenant relationship with God. The Hebrew term for "people" is "עַם" (am), which signifies a collective identity bound by shared faith and divine promise. The misconduct of Eli's sons is not just a personal failing but a breach of the sacred trust placed in them as leaders among God's chosen people. This highlights the communal impact of their actions and the potential to lead others astray, emphasizing the need for accountability and righteousness in leadership.

If one man sins against another
The phrase highlights the interpersonal nature of sin, where one individual wrongs another. In Hebrew, the word for "sins" is "חָטָא" (chata), which means to miss the mark or to err. This reflects the idea that sin is a deviation from God's intended path. Historically, the Israelites had a system of judges and priests to mediate disputes, emphasizing the importance of justice and reconciliation within the community.

God can mediate for him
The concept of God as a mediator underscores His role as a just and fair arbiter. The Hebrew word for "mediate" is "פָּלַל" (palal), which can also mean to intercede or pray. This suggests that God is actively involved in the process of reconciliation, offering divine guidance and wisdom. In the broader biblical context, this foreshadows the ultimate mediation through Christ, who intercedes on behalf of humanity.

but if a man sins against the LORD
This phrase elevates the gravity of sinning directly against God. The Hebrew word for "against" is "אֶל" (el), indicating a direct offense towards the divine. Such sins are seen as more severe because they violate the covenant relationship between God and His people. Historically, this reflects the theocratic nature of Israel, where God was the ultimate authority.

who can intercede for him?
The rhetorical question emphasizes the seriousness of sinning against God. The Hebrew word for "intercede" is "פָּגַע" (paga), which means to meet or encounter, often in the context of prayer or supplication. This highlights the need for a mediator who can bridge the gap between sinful humanity and a holy God, pointing to the future role of Christ as the ultimate intercessor.

But they would not listen to their father
This phrase reflects the hardened hearts of Eli's sons, Hophni and Phinehas. The Hebrew word for "listen" is "שָׁמַע" (shama), which implies not just hearing but obeying. Their refusal to heed their father's warning demonstrates a willful rebellion against both parental and divine authority, a theme prevalent throughout Scripture.

since the LORD intended to put them to death
This sobering conclusion reveals the divine judgment that awaited Eli's sons. The Hebrew word for "intended" is "חָפֵץ" (chaphets), meaning to delight or take pleasure in, though in this context, it indicates a determined purpose. This reflects the biblical principle that persistent sin leads to judgment, underscoring God's holiness and justice. Historically, this serves as a warning to Israel and to believers today about the consequences of unrepentant sin.

And the boy Samuel
This phrase introduces us to Samuel, a pivotal figure in the history of Israel. The Hebrew word for "boy" is "na'ar," which can refer to a child or a young man, indicating Samuel's youth and potential. Samuel's early life is marked by his dedication to God, as he was given to the Lord's service by his mother, Hannah, in fulfillment of her vow. This dedication sets the stage for his future role as a prophet and judge over Israel, highlighting the importance of early spiritual formation and commitment.

continued to grow
The Hebrew verb "gadal" is used here, meaning to grow or become great. This growth is not merely physical but also spiritual and moral. Samuel's development is a testament to the nurturing environment of the tabernacle and the influence of Eli, the priest. It underscores the biblical principle that growth in godliness is a continuous process, requiring dedication and the right environment.

in stature
The term "stature" refers to physical growth, but it also implies maturity and development in character. Samuel's growth in stature is symbolic of his preparation for the significant responsibilities he will later assume. It serves as a reminder that God often prepares His servants through a process of growth and maturation, equipping them for their future roles.

and in favor
The Hebrew word "chen" translates to "favor" or "grace." This indicates that Samuel was not only growing physically and spiritually but was also gaining approval and goodwill. Favor is a recurring theme in Scripture, often associated with God's blessing and the individual's righteous living. Samuel's favor with God and men foreshadows his future influence and leadership.

with the LORD
This phrase emphasizes Samuel's relationship with God. The Hebrew name for God here is "Yahweh," the covenant name of God, highlighting the personal and relational aspect of Samuel's growth. His favor with the Lord signifies divine approval and blessing, a crucial element for anyone called to serve in God's kingdom. It reflects the biblical truth that true success and favor begin with a right relationship with God.

and with men
Samuel's favor with men indicates his growing reputation and influence among the people. This dual favor with God and men is reminiscent of Jesus' own growth as described in Luke 2:52. It illustrates the balance of spiritual and social development, showing that a life pleasing to God often results in positive relationships with others. Samuel's life serves as an example of how godly character can impact both divine and human relationships positively.

Then a man of God
The phrase "man of God" is often used in the Old Testament to describe a prophet or someone who is divinely inspired to deliver God's message. In Hebrew, this is "ish ha-Elohim," indicating a person who is set apart for God's purposes. This highlights the seriousness and divine authority of the message being delivered to Eli, the high priest. The role of a prophet as a "man of God" is to act as a conduit for divine communication, emphasizing the importance of listening to God's messengers.

came to Eli
Eli was the high priest and judge of Israel at the time. His position was one of great responsibility, both spiritually and judicially. The fact that a prophet came to Eli signifies a direct intervention by God into the leadership of Israel. This visit underscores the gravity of the situation, as God is addressing the failures within the priesthood directly through His chosen messenger.

and said to him
This phrase indicates the direct communication from God through the prophet. In the Hebrew tradition, the spoken word is powerful and authoritative. The prophet's words are not his own but are the words of God, carrying divine authority and requiring a response. This sets the stage for the message that follows, demanding attention and action.

This is what the LORD says
The use of "LORD" in all caps in the BSB signifies the translation of the Tetragrammaton, YHWH, the personal name of God revealed to Moses. This introduction to the prophetic message emphasizes that the words are not merely human opinion but are the direct revelation from the covenant God of Israel. It is a reminder of God's sovereignty and His active role in the affairs of His people.

Did I not clearly reveal Myself
The phrase "clearly reveal" in Hebrew is "nigloh nigleiti," which implies a manifest and undeniable revelation. This refers to God's self-disclosure to the ancestors of Eli, particularly during the time of the Exodus. It is a reminder of God's faithfulness and the clarity with which He has made His will known to His people. This rhetorical question serves to remind Eli of the historical and covenantal relationship between God and the house of Israel.

to your father’s house
This refers to the priestly lineage of Eli, tracing back to Aaron, the brother of Moses, who was the first high priest. The "father's house" is a term that denotes the family or ancestral line, emphasizing the hereditary nature of the priesthood. It is a reminder of the sacred trust and responsibility that has been passed down through generations, which Eli and his sons are failing to uphold.

when they were in Egypt
This phrase situates the revelation of God in a specific historical context, reminding Eli of the time when the Israelites were enslaved in Egypt. It recalls the mighty acts of God during the Exodus, a foundational event in Israel's history. This context serves to remind Eli of God's deliverance and the covenant established with His people, which the priesthood is meant to honor and uphold.

under Pharaoh’s house
The mention of "Pharaoh’s house" highlights the oppression and bondage from which God delivered the Israelites. It serves as a contrast to the freedom and covenant relationship that God established with them. This historical reference underscores the gravity of Eli's failure, as it contrasts the faithfulness of God in delivering His people with the unfaithfulness of Eli's house in their priestly duties.

And I chose your father
This phrase refers to God's sovereign election of Aaron, the brother of Moses, as the first high priest of Israel. The Hebrew root for "chose" is "בָּחַר" (bachar), which implies a deliberate and purposeful selection. This choice underscores the divine prerogative in establishing the priesthood, emphasizing that it was not a human decision but a divine appointment. Historically, this choice set the foundation for the Levitical priesthood, a lineage tasked with mediating between God and Israel.

out of all the tribes of Israel
The phrase highlights the exclusivity and special nature of the priestly calling. Among the twelve tribes, the tribe of Levi was set apart for religious duties. This separation is significant in the historical context of Israel, as it established a distinct group dedicated to maintaining the spiritual health of the nation. The Levites, and particularly the descendants of Aaron, were entrusted with sacred responsibilities, reinforcing the idea of holiness and consecration.

to be My priest
The role of the priest was central to Israel's worship and relationship with God. The Hebrew word for "priest" is "כֹּהֵן" (kohen), which denotes one who serves in a sacred capacity. Priests acted as intermediaries, offering sacrifices and prayers on behalf of the people. This role was not merely ceremonial but was integral to the covenant relationship between God and Israel, symbolizing purity, dedication, and service.

to offer sacrifices on My altar
Sacrifices were a fundamental aspect of Old Testament worship, serving as a means of atonement and communion with God. The altar, a sacred place of offering, was central to the tabernacle and later the temple. The Hebrew term for "sacrifice" is "זֶבַח" (zevach), which encompasses various offerings, including burnt offerings, peace offerings, and sin offerings. These acts of worship were vital for maintaining the covenant and expressing devotion and repentance.

to burn incense
Burning incense was a symbolic act representing the prayers of the people ascending to God. The Hebrew word for "incense" is "קְטֹרֶת" (qetoreth), which was a fragrant offering made on the altar of incense. This practice was a daily ritual, signifying continual prayer and intercession. Incense burning was a reminder of the need for constant communication with God and the priest's role in facilitating this spiritual connection.

and to wear an ephod in My presence
The ephod was a sacred garment worn by the high priest, signifying his unique role and authority. The Hebrew word "אֵפוֹד" (ephod) refers to a richly embroidered vestment, part of the high priest's attire. Wearing the ephod in God's presence symbolized the priest's readiness to serve and his consecration to the divine service. It was a visual representation of the priest's duty to bear the names of the tribes of Israel before the Lord.

I also gave to the house of your father
This phrase indicates God's provision and blessing upon the priestly family. The "house of your father" refers to the descendants of Aaron, who were granted the privilege of receiving portions of the offerings. This provision was both a practical support for the priests and a sign of God's favor and covenant faithfulness.

all the offerings made by fire by the Israelites
Offerings made by fire, or "אִשֶּׁה" (isheh), were sacrifices consumed on the altar, symbolizing complete dedication to God. These offerings included burnt offerings, grain offerings, and peace offerings, each with specific purposes and regulations. The priests were entitled to portions of these offerings, ensuring their sustenance and reinforcing their role as God's appointed servants. This system of offerings was central to Israel's worship, reflecting themes of sacrifice, devotion, and divine provision.

Why then do you scorn
The Hebrew word for "scorn" is "בָּעַט" (ba'at), which conveys a sense of kicking or despising. This word choice indicates a deliberate and contemptuous rejection of God's commands. In the historical context, this rebuke is directed at Eli, the high priest, and his sons, who were treating the sacrificial system with disdain. The sacrificial system was central to Israel's worship and covenant relationship with God, and to scorn it was to scorn God Himself.

My sacrifice and offering
The terms "sacrifice" (זֶבַח, zevach) and "offering" (מִנְחָה, minchah) refer to the various types of sacrifices prescribed in the Mosaic Law. These were acts of worship and atonement, symbolizing the people's devotion and obedience to God. The sacrificial system was a foreshadowing of the ultimate sacrifice of Christ, and thus, it held profound theological significance. By neglecting these, Eli's family was undermining the very foundation of Israel's spiritual life.

that I have prescribed for My dwelling
The phrase "prescribed for My dwelling" emphasizes God's sovereign authority in establishing the sacrificial system. The "dwelling" refers to the Tabernacle, the place where God's presence resided among His people. This highlights the sacredness of the sacrifices, as they were not merely ritualistic acts but divine ordinances meant to maintain the holiness of God's dwelling place.

You have honored your sons above Me
The Hebrew word for "honored" is "כָּבֵד" (kaved), meaning to give weight or glory. Eli's failure was in prioritizing his familial relationships over his duty to God. This is a poignant reminder of the first commandment, to have no other gods before the Lord, which includes not placing family or personal interests above God.

by fattening yourselves
The imagery of "fattening" oneself is both literal and metaphorical. Eli's sons were taking the best portions of the sacrifices for themselves, which were meant for God. This act of greed and self-indulgence is a stark contrast to the selfless devotion God requires. It serves as a warning against the dangers of materialism and self-centeredness in spiritual leadership.

with the best of all the offerings
The "best" (מֵרֵאשִׁית, mereshith) signifies the choicest parts, which were to be given to God as a sign of reverence and gratitude. By taking these for themselves, Eli's sons were robbing God of His due honor. This reflects a broader biblical principle that God deserves our first and best, not our leftovers.

of My people Israel
The phrase "My people Israel" underscores the covenant relationship between God and Israel. The offerings were not just religious duties but expressions of the people's identity and commitment to God. Eli's failure to uphold this covenantal responsibility had implications not just for his family but for the entire nation, highlighting the communal nature of sin and its consequences.

Therefore, the LORD, the God of Israel, declares
This phrase establishes the authority and sovereignty of God. The Hebrew word for "LORD" is "Yahweh," the personal name of God, emphasizing His covenant relationship with Israel. "The God of Israel" underscores His unique relationship with His chosen people, Israel. This declaration is not merely a statement but a divine pronouncement, carrying the weight of God's ultimate authority and truth.

I did indeed say that your house and the house of your father would walk before Me forever
The phrase "I did indeed say" reflects God's previous promise to Eli's house, rooted in the covenantal language. "Your house and the house of your father" refers to the priestly lineage of Eli, tracing back to Aaron. "Walk before Me" is a Hebraic expression denoting a life lived in faithful service and obedience to God. The word "forever" (Hebrew: "olam") often signifies an indefinite, enduring period, contingent on covenant faithfulness.

But now the LORD declares
This marks a pivotal shift in the narrative. The repetition of "the LORD declares" emphasizes the seriousness and finality of God's pronouncement. It indicates a change in divine intention due to human actions, highlighting the conditional nature of God's promises based on obedience and faithfulness.

Far be it from Me!
This expression is a strong Hebraic idiom, "chalilah li," indicating a rejection or renunciation of a previous intention. It underscores God's holiness and justice, affirming that He cannot be associated with unfaithfulness or sin.

For those who honor Me I will honor
The word "honor" (Hebrew: "kabad") means to give weight or significance. This principle reflects a reciprocal relationship between God and His people. Those who give God the reverence and obedience He deserves will, in turn, receive His favor and blessing. It is a timeless truth that underscores the importance of living a life that glorifies God.

but those who despise Me will be disdained
"Despise" (Hebrew: "bazah") means to hold in contempt or to treat as worthless. This phrase serves as a solemn warning. To despise God is to reject His authority and commandments, leading to divine disfavor. "Disdained" (Hebrew: "qalal") means to be lightly esteemed or cursed. This reflects the biblical principle of sowing and reaping, where one's attitude towards God determines their standing before Him.

Behold
The Hebrew word for "behold" is "הִנֵּה" (hinneh), which serves as an attention-grabbing term, urging the listener to pay close attention to the forthcoming divine pronouncement. It is often used in prophetic literature to signal the importance and certainty of what follows. In this context, it underscores the seriousness of God's impending judgment on Eli's house.

the days are coming
This phrase is a common prophetic expression in the Hebrew Bible, indicating an assured future event. It suggests an imminent fulfillment of God's word, emphasizing the certainty and inevitability of the prophecy. Historically, this points to a time when the priestly line of Eli would face divine retribution due to their unfaithfulness.

when I will cut off your strength
The Hebrew word for "strength" here is "זְרוֹעַ" (zeroa), which can also mean "arm" or "power." This metaphorical use indicates the removal of power, influence, or ability. In the context of Eli's family, it signifies the end of their priestly authority and influence in Israel, a direct consequence of their disobedience and corruption.

and the strength of your father’s house
This phrase extends the judgment beyond Eli to his entire lineage, indicating a comprehensive divine action against the family. The "father's house" refers to the ancestral line, suggesting that the consequences of sin can affect multiple generations. This reflects the biblical principle of corporate responsibility and the lasting impact of one's actions on their descendants.

so that no one in your house will reach old age
The absence of old age signifies a premature end to life, which in ancient Israelite culture was seen as a sign of divine disfavor. Longevity was often associated with God's blessing, so the lack of it implies a curse. This part of the prophecy highlights the severity of God's judgment, as the natural expectation of a full life is denied to Eli's descendants due to their unfaithfulness.

You will see distress
The Hebrew word for "distress" is "צר" (tsar), which conveys a sense of adversity, affliction, or trouble. In the context of 1 Samuel, this distress is a prophetic warning to Eli, the high priest, about the impending judgment on his household due to the sins of his sons. This phrase serves as a reminder of the consequences of disobedience and the importance of faithfulness to God's commands. It underscores the reality that even those in positions of spiritual leadership are not immune to divine discipline.

in My dwelling
The term "dwelling" refers to the tabernacle, the sacred place where God's presence resided among the Israelites. The Hebrew word "משכן" (mishkan) signifies a place of dwelling or habitation. This phrase highlights the gravity of the situation, as the distress will occur in the very place that symbolizes God's presence and covenant with His people. It serves as a sobering reminder that the holiness of God's dwelling demands reverence and purity from those who serve there.

despite all that is good in Israel
This phrase acknowledges the blessings and favor that God has bestowed upon Israel. The Hebrew word for "good" is "טוב" (tov), which encompasses goodness, prosperity, and well-being. Despite the overall goodness and prosperity in Israel, Eli's household will experience distress due to their unfaithfulness. This contrast emphasizes the principle that God's blessings do not exempt individuals from accountability and the need for personal righteousness.

and no one in your house
The phrase "your house" refers to Eli's family line, specifically his descendants. In the ancient Near Eastern context, a family's legacy and honor were closely tied to the longevity and prosperity of its members. The judgment pronounced here is severe, as it affects the entire household, highlighting the far-reaching consequences of sin and the importance of maintaining a godly heritage.

will ever again reach old age
The Hebrew word for "old age" is "זקן" (zaqen), which denotes advanced age and the wisdom and honor that typically accompany it. The pronouncement that no one in Eli's house will reach old age signifies a loss of honor and continuity for his family line. This serves as a stark warning about the long-term impact of disobedience and the importance of living a life that honors God, ensuring His blessings for future generations.

And every one of you that I do not cut off from My altar
The phrase "cut off" in Hebrew is "karath," which often implies a severe form of judgment or separation. In the context of the priestly line of Eli, this signifies a divine judgment against those who have been unfaithful to their sacred duties. The "altar" represents the place of sacrifice and worship, central to Israel's covenant relationship with God. Historically, the altar was where priests mediated between God and the people, and being cut off from it meant losing one's role and standing before God. This phrase underscores the seriousness of the priestly office and the consequences of failing to honor it.

will be spared only to blind your eyes with tears
The imagery of "blinding eyes with tears" is poignant, suggesting deep sorrow and regret. In Hebrew culture, tears are often associated with mourning and repentance. This phrase indicates that those who remain will experience profound grief, possibly due to witnessing the downfall of their family and the loss of God's favor. The emotional impact is emphasized, highlighting the personal and communal consequences of sin and disobedience.

and grieve your heart
The heart, or "leb" in Hebrew, is considered the center of one's emotions, will, and intellect. To "grieve your heart" suggests an inner turmoil and distress that goes beyond mere sadness. It reflects a deep, existential pain that comes from recognizing the gravity of one's actions and their repercussions. This phrase serves as a warning of the spiritual and emotional cost of turning away from God's commands.

and all your descendants will die by the sword of men
The "sword" is a common biblical symbol for judgment and warfare. In this context, it signifies a violent and untimely death, often seen as a direct consequence of divine judgment. The mention of "descendants" indicates that the consequences of Eli's family's actions will extend beyond the immediate generation, affecting their legacy and future. This serves as a sobering reminder of the long-term impact of sin and the importance of faithfulness to God's covenant.

And this will be the sign to you
The phrase "the sign" in Hebrew is "אוֹת" (oth), which often denotes a miraculous or significant event that confirms a divine message or prophecy. In the context of 1 Samuel, this sign is a divine confirmation of the judgment pronounced against Eli's house. Historically, signs were used by God to authenticate His word and to assure the recipient of the certainty of His promises or warnings. This particular sign serves as a grave reminder of the consequences of disobedience and the seriousness with which God regards His covenant and commands.

that will come upon your two sons
The mention of "your two sons" refers specifically to Hophni and Phinehas, the sons of Eli, the high priest. In the Hebrew context, the family lineage and the role of the priesthood were of utmost importance. Hophni and Phinehas, however, were corrupt priests who abused their positions, as detailed earlier in 1 Samuel. Their actions were not only a personal failing but a public scandal that desecrated the sacred duties of the priesthood. This phrase underscores the personal nature of the prophecy and the direct impact of divine judgment on Eli's family.

Hophni and Phinehas
These names are significant in the narrative of 1 Samuel. Hophni and Phinehas are often remembered for their moral failures and the resulting divine judgment. Their account serves as a cautionary tale about the dangers of spiritual complacency and corruption. In the broader scriptural context, their lives contrast with the faithful service of Samuel, who is being raised up by God as a righteous leader for Israel. The mention of their names here is a reminder of the personal accountability each individual holds before God.

They will both die on the same day
The prophecy that "they will both die on the same day" is a specific and dramatic prediction. In Hebrew culture, the death of a priest was a significant event, and the simultaneous death of both sons of the high priest would have been seen as a clear and unmistakable act of divine intervention. This phrase highlights the certainty and severity of God's judgment. It serves as a sobering reminder of the consequences of sin and the fulfillment of God's word. Historically, this event marks a turning point in Israel's history, leading to the eventual rise of Samuel as a leader and the establishment of a new order under God's guidance.

Then I will raise up
The phrase "Then I will raise up" signifies God's sovereign initiative and intervention in the affairs of His people. The Hebrew root for "raise up" is "קוּם" (qum), which means to establish or set up. This indicates a divine action where God Himself is orchestrating the rise of a new leader. Historically, this reflects God's pattern of raising leaders like Moses and David, emphasizing His control over leadership transitions.

for Myself
The phrase "for Myself" underscores God's personal involvement and ownership in the selection of the priest. It highlights that the priest is chosen not for the people or any human institution, but for God's own purposes and glory. This reflects the biblical theme that true leadership and service are ultimately for God's honor.

a faithful priest
"A faithful priest" refers to a priest who is loyal and obedient to God. The Hebrew word for "faithful" is "נֶאֱמָן" (ne'eman), which conveys reliability and trustworthiness. In the context of 1 Samuel, this is a direct contrast to Eli's sons, who were unfaithful. This promise points forward to the priestly line of Zadok and ultimately to Jesus Christ, the ultimate faithful High Priest.

He will do whatever is in My heart and mind
This phrase indicates complete alignment with God's will. The Hebrew words for "heart" (לֵב, lev) and "mind" (נֶפֶשׁ, nephesh) suggest the totality of God's desires and purposes. A faithful priest acts in accordance with God's intentions, reflecting a deep relationship and understanding of God's character and plans.

I will establish a lasting house for him
The promise of a "lasting house" signifies a stable and enduring lineage or legacy. The Hebrew word for "house" (בַּיִת, bayit) can mean both a physical dwelling and a dynastic line. This promise is partially fulfilled in the establishment of the Zadokite priesthood and finds its ultimate fulfillment in the eternal priesthood of Christ, who serves forever.

and he will walk before My anointed one
To "walk before My anointed one" implies serving in the presence of God's chosen king. The term "anointed one" (מָשִׁיחַ, mashiach) refers to the king, ultimately pointing to the Messiah. This phrase suggests a harmonious relationship between the priesthood and the kingship, which is fully realized in Jesus, who is both King and Priest.

for all time
The phrase "for all time" emphasizes the eternal nature of God's promise. The Hebrew word "עוֹלָם" (olam) conveys perpetuity and timelessness. This eternal aspect is a hallmark of God's covenants, assuring believers of the unchanging and everlasting nature of His promises, ultimately fulfilled in the eternal reign of Christ.

Then everyone left in your household
This phrase refers to the remnants of Eli's family, who were once in a position of honor and authority as priests in Israel. The Hebrew word for "household" (בַּיִת, bayit) often signifies not just a physical dwelling but a lineage or family line. Historically, this prophecy underscores the decline of Eli's house due to the unfaithfulness of his sons, Hophni and Phinehas, and serves as a warning about the consequences of disobedience to God.

will come and bow down to him
The act of bowing down signifies submission and humility. In the ancient Near Eastern context, bowing was a gesture of respect and acknowledgment of authority. This phrase indicates a reversal of fortune for Eli's descendants, who will find themselves in a position of need and subservience, contrasting sharply with their previous status.

for a piece of silver and a loaf of bread
This imagery highlights the desperation and poverty that will befall Eli's descendants. Silver and bread are basic necessities, and the mention of them underscores the dire straits they will face. In biblical times, silver was a common medium of exchange, and bread was a staple of daily sustenance, symbolizing the minimal means required for survival.

and will say, ‘Please appoint me to some priestly office
The plea for a priestly position reflects a desire to regain some semblance of dignity and provision. The Hebrew root for "appoint" (שׂים, sim) implies setting or placing, indicating a request for restoration to a role that provides sustenance. This request is ironic, given that Eli's family once held significant priestly authority but will now seek even the smallest role.

so that I can eat a piece of bread
The focus on bread again emphasizes the basic need for survival. In the broader scriptural context, bread often symbolizes God's provision (as seen in the manna provided to the Israelites in the wilderness). Here, it underscores the humbling of Eli's house, as they will be reduced to seeking sustenance rather than serving as providers of spiritual nourishment to others.