Discovery Box1 Samuel 2:1-19
Context“My heart rejoices in the Lord;
my horn 2 is exalted high because of the Lord.
I loudly denounce 3 my enemies,
for I am happy that you delivered me. 4
2:2 No one is holy 5 like the Lord!
There is no one other than you!
There is no rock 6 like our God!
2:3 Don’t keep speaking so arrogantly, 7
letting proud talk come out of your mouth!
For the Lord is a God who knows;
he 8 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 9 the barren woman gives birth to seven, 10
but the one with many children withers away. 11
2:6 The Lord both kills and gives life;
he brings down to the grave 12 and raises up.
2:7 The Lord impoverishes and makes wealthy;
he humbles and he exalts.
2:8 He lifts the weak 13 from the dust;
he raises 14 the poor from the ash heap
to seat them with princes
and to bestow on them an honored position. 15
The foundations of the earth belong to the Lord,
and he has placed the world on them.
2:9 He watches over 16 his holy ones, 17
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 18 his adversaries; 19
he thunders against them from 20 the heavens.
The Lord executes judgment to the ends of the earth.
He will strengthen 21 his king
and exalt the power 22 of his anointed one.” 23
2:11 Then Elkanah went back home to Ramah. But the boy was serving the Lord under the supervision of 24 Eli the priest.
2:12 The sons of Eli were wicked men. 25 They did not recognize the Lord’s authority. 26 2:13 Now the priests would always treat the people in the following way: 27 Whenever anyone was making a sacrifice, while the meat was boiling, the priest’s attendant would come with a three-pronged fork 28 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 29 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.” 30 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! 31 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 32 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.
[2:1] 1 tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
[2:1] 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.
[2:1] 3 tn Heb “my mouth opens wide against.”
[2:1] 4 tn Heb “for I rejoice in your deliverance.”
[2:2] 5 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.
[2:2] 6 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.”
[2:3] 7 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.
[2:3] 8 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
[2:5] 9 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.
[2:5] 10 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.
[2:6] 12 tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”
[2:8] 13 tn Or “lowly”; Heb “insignificant.”
[2:8] 14 tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.
[2:8] 15 tn Heb “a seat of honor.”
[2:9] 16 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.
[2:9] 17 tc The translation follows the Qere and many medieval Hebrew
[2:10] 18 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.
[2:10] 19 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.
[2:10] 20 tn The Hebrew preposition here has the sense of “from within.”
[2:10] 21 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.
[2:10] 22 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.”
[2:10] 23 tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.
[2:11] 24 tn Heb “with [or “before”] the face of.”
[2:12] 25 tn Heb “sons of worthlessness.”
[2:12] 26 tn Heb “they did not know the
[2:13] 27 tn Heb “the habit of the priests with the people [was this].”
[2:13] 28 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.
[2:14] 29 tn Heb “to all Israel.”
[2:16] 31 tc The translation follows the Qere and many medieval Hebrew
[2:17] 32 tc Heb “the men,” which is absent from one medieval Hebrew
