Text -- 1 Samuel 2:1-20 (NET)

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, “My heart rejoices in the Lord; my horn is exalted high because of the Lord. I loudly denounce my enemies, for I am happy that you delivered me. 2:2 No one is holy like the Lord! There is no one other than you! There is no rock like our God! 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. 2:4 The bows of warriors are shattered, but those who stumble find their strength reinforced. 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. 2:6 The Lord both kills and gives life; he brings down to the grave and raises up. 2:7 The Lord impoverishes and makes wealthy; he humbles and he exalts. 2:8 He lifts the weak from the dust; he raises the poor from the ash heap to seat them with princes and to bestow on them an honored position. The foundations of the earth belong to the Lord, and he has placed the world on them. 2:9 He watches over his holy ones, but the wicked are made speechless in the darkness, for it is not by one’s own strength that one prevails. 2:10 The Lord shatters his adversaries; he thunders against them from the heavens. The Lord executes judgment to the ends of the earth. He will strengthen his king and exalt the power of his anointed one.” 2:11 Then Elkanah went back home to Ramah. But the boy was serving the Lord under the supervision of Eli the priest.

Eli’s Sons Misuse Their Sacred Office

2:12 The sons of Eli were wicked men. They did not recognize the Lord’s authority. 2:13 Now the priests would always treat the people in the following way: Whenever anyone was making a sacrifice, while the meat was boiling, the priest’s attendant would come with a three-pronged fork in his hand. 2:14 He would jab it into the basin, kettle, caldron, or pot, and everything that the fork brought up the priest would take for himself. This is what they used to do to all the Israelites when they came there to Shiloh. 2:15 Even before they burned the fat, the priest’s attendant would come and say to the person who was making the sacrifice, “Hand over some meat for the priest to roast! He won’t take boiled meat from you, but only raw.” 2:16 If the individual said to him, “First let the fat be burned away, and then take for yourself whatever you wish,” he would say, “No! Hand it over right now! If you don’t, I will take it forcibly!” 2:17 The sin of these young men was very great in the Lord’s sight, for they treated the Lord’s offering with contempt. 2:18 Now Samuel was ministering before the Lord. The boy was dressed in a linen ephod. 2:19 His mother used to make him a small robe and bring it up to him at regular intervals when she would go up with her husband to make the annual sacrifice. 2:20 Eli would bless Elkanah and his wife saying, “May the Lord raise up for you descendants from this woman to replace the one that she dedicated to the Lord.” Then they would go to their home.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 2:1

¹ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

² sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

³ tn Heb “my mouth opens wide against.”

⁴ tn Heb “for I rejoice in your deliverance.”

NET Notes: 1Sa 2:2

¹ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

² tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

NET Notes: 1Sa 2:3

¹ tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.

² tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (vÿlo’, “and not”).

NET Notes: 1Sa 2:5

¹ tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.

² sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.

³ tn Or “languishes.”

NET Notes: 1Sa 2:6

¹ tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”

NET Notes: 1Sa 2:8

¹ tn Or “lowly”; Heb “insignificant.”

² tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.

³ tn Heb “a seat of honor.”

NET Notes: 1Sa 2:9

¹ tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

² tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

NET Notes: 1Sa 2:10

¹ tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

² tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.

³ tn The Hebrew preposition here has the sense of “from within.”

⁴ tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.

⁵ tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”

⁶ tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.

sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.

NET Notes: 1Sa 2:11

¹ tn Heb “with [or “before”] the face of.”

NET Notes: 1Sa 2:12

¹ tn Heb “sons of worthlessness.”

² tn Heb “they did not know the Lord.” The verb here has the semantic nuance “recognize the authority of.” Eli’s sons obviously knew who the Lord was; they served in his sanctuary. But they did not recognize his moral authority.

NET Notes: 1Sa 2:13

¹ tn Heb “the habit of the priests with the people [was this].”

² sn The Hebrew word occurs only twice in the OT, here and again in v. 14. Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water.

NET Notes: 1Sa 2:14

¹ tn Heb “to all Israel.”

NET Notes: 1Sa 2:15

¹ tn Heb “living.”

NET Notes: 1Sa 2:16

¹ tc The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the Kethib and MT, which read “to him.”

NET Notes: 1Sa 2:17

¹ tc Heb “the men,” which is absent from one medieval Hebrew ms, a Qumran ms, and the LXX.

NET Notes: 1Sa 2:20

¹ tn Heb “seed.”

² tn The MT has a masculine verb here, but in light of the context the reference must be to Hannah. It is possible that the text of the MT is incorrect here (cf. the ancient versions), in which case the text should be changed to read either a passive participle or better, the third feminine singular of the verb. If the MT is correct here, perhaps the masculine is to be understood in a nonspecific and impersonal way, allowing for a feminine antecedent. In any case, the syntax of the MT is unusual here.

³ tn Heb “his.”