Թագաւորութիւններ Ա / 1 Samuel - 2 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. Hannah's song of thanksgiving to God for his favour to her in giving her Samuel, ver. 1-10. II. Their return to their family, with Eli's blessing, ver. 11, 20. The increase of their family, ver. 21. Samuel's growth and improvement (ver. 11, 18, 21, 26), and the care Hannah took to clothe him, ver. 19. III. The great wickedness of Eli's sons, ver. 12-17, 22. IV. The over-mild reproof that Eli gave them for it, ver. 23-25. V. The justly dreadful message God sent him by a prophet, threatening the ruin of his family for the wickedness of his sons, ver. 27-36.
Adam Clarke: Commentary on the Bible - 1831
Hannah's prophetic hymn, Sa1 2:1-10. Samuel ministers to the Lord, Sa1 2:11. The abominable conduct of Eli's sons, Sa1 2:12-17. Farther account of Samuel, and of the Divine blessing on Elkanah and Hannah, Sa1 2:18-21. Eli's reprehensible remissness towards his sons in not restraining them in their great profligacy, Sa1 2:22-26. The message of God to Eli, and the prophecy of the downfall of his family, and slaughter of his wicked sons Hophni and Phinehas, Sa1 2:27-36.
1 Kings (1 Samuel) 2:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 2:1, Hannah's song in thankfulness; Sa1 2:12, The sin of Eli's sons; Sa1 2:18, Samuel's ministry; Sa1 2:20, By Eli's blessing Hannah is more fruitful; Sa1 2:22, Eli reproves his sons; Sa1 2:27, A prophecy against Eli's house.
Carl Friedrich Keil and Franz Delitzsch

Hannah's song of praise. - The prayer in which Hannah poured out the feelings of her heart, after the dedication of her son to the Lord, is a song of praise of a prophetic and Messianic character. After giving utterance in the introduction to the rejoicing and exulting of her soul at the salvation that had reached her (1Kings 2:1), she praises the Lord as the only holy One, the only rock of the righteous, who rules on earth with omniscience and righteousness, brings down the proud and lofty, kills and makes alive, maketh poor and maketh rich (1Kings 2:2-8). She then closes with the confident assurance that He will keep His saints, and cast down the rebellious, and will judge the ends of the earth, and exalt the power of His king (1Kings 2:9, 1Kings 2:10).
This psalm is the mature fruit of the Spirit of God. The pious woman, who had gone with all the earnest longings of a mother's heart to pray to the Lord God of Israel for a son, that she might consecrate him to the lifelong service of the Lord, "discerned in her own individual experience the general laws of the divine economy, and its signification in relation to the whole history of the kingdom of God" (Auberlen, p. 564). The experience which she, bowed down and oppressed as she was, had had of the gracious government of the omniscient and holy covenant God, was a pledge to her of the gracious way in which the nation itself was led by God, and a sign by which she discerned how God not only delivered at all times the poor and wretched who trusted in Him out of their poverty and distress, and set them up, but would also lift up and glorify His whole nation, which was at that time so deeply bowed down and oppressed by its foes. Acquainted as she was with the destination of Israel to be a kingdom, from the promises which God had given to the patriarchs, and filled as she was with the longing that had been awakened in the nation for the realization of these promises, she could see in spirit, and through the inspiration of God, the king whom the Lord was about to give to His people, and through whom He would raise it up to might and dominion.
The refusal of modern critics to admit the genuineness of this song is founded upon an a priori and utter denial of the supernatural saving revelations of God, and upon a consequent inability to discern the prophetic illumination of the pious Hannah, and a complete misinterpretation of the contents of her song of praise. The "proud and lofty," whom God humbles and casts down, are not the heathen or the national foes of Israel, and the "poor and wretched" whom He exalts and makes rich are not the Israelites as such; but the former are the ungodly, and the latter the pious, in Israel itself. And the description is so well sustained throughout, that it is only by the most arbitrary criticism that it can be interpreted as referring to definite historical events, such as the victory of David over Goliath (Thenius), or a victory of the Israelites over heathen nations (Ewald and others). Still less can any argument be drawn from the words of the song in support of its later origin, or its composition by David or one of the earliest of the kings of Israel. On the contrary, not only is its genuineness supported by the general consideration that the author of these books would never have ascribed a song to Hannah, if he had not found it in the sources he employed; but still more decisively by the circumstance that the songs of praise of Mary and Zechariah, in Lk 1:46. and Lk 1:68., show, through the manner in which they rest upon this ode, in what way it was understood by the pious Israelites of every age, and how, like the pious Hannah, they recognised and praised in their own individual experience the government of the holy God in the midst of His kingdom.
1Kings 2:1
The first verse forms the introduction to the song. Holy joy in the Lord at the blessing which she had received impelled the favoured mother to the praise of God:
1 My heart is joyful in the Lord,
My horn is exalted in the Lord,
My mouth is opened wide over mine enemies:
For I rejoice in Thy salvation.
Of the four members of this verse, the first answers to the third, and the second to the fourth. The heart rejoices at the lifting up of her horn, the mouth opens wide to proclaim the salvation before which the enemies would be dumb. "My horn is high" does not mean 'I am proud' (Ewald), but "my power is great in the Lord." The horn is the symbol of strength, and is taken from oxen whose strength is in their horns (vid., Deut 33:17; Ps 75:5, etc.). The power was high or exalted by the salvation which the Lord had manifested to her. To Him all the glory was due, because He had proved himself to be the holy One, and a rock upon which a man could rest his confidence.
1Kings 2:2-3
2 None is holy as the Lord; for there is none beside Thee;
And no rock is as our God.
3 Speak ye not much lofty, lofty;
Let (not) insolence go out of thy mouth!
For the Lord is an omniscient God,
And with Him deeds are weighed.
God manifests himself as holy in the government of the kingdom of His grace by His guidance of the righteous to salvation (see at Ex 19:6). But holiness is simply the moral reflection of the glory of the one absolute God. This explains the reason given for His holiness, viz., "there is not one (a God) beside thee" (cf. 2Kings 22:32). As the holy and only One, God is the rock (vid., Deut 32:4, Deut 32:15; Ps 18:3) in which the righteous can always trust. The wicked therefore should tremble before His holiness, and not talk in their pride of the lofty things which they have accomplished or intend to perform. גּבהה is defined more precisely in the following clause, which is also dependent upon אל by the word עתק, as insolent words spoken by the wicked against the righteous (see Ps 31:19). For Jehovah hears such words; He is "a God of knowledge" (Deus scientiarum), a God who sees and knows every single thing. The plural דּעות has an intensive signification. עללות נתכּנוּ לא might be rendered "deeds are not weighed, or equal" (cf. Ezek 18:25-26; Ezek 33:17). But this would only apply to the actions of men; for the acts of God are always just, or weighed. But an assertion respecting the actions of men does not suit the context. Hence this clause is reckoned in the Masora as one of the passages in which לא stands for לו (see at Ex 21:8). "To Him (with Him) deeds are weighed:" that is to say, the acts of God are weighed, i.e., equal or just. This is the real meaning according to the passages in Ezekiel, and not "the actions of men are weighed by Him" (De Wette, Maurer, Ewald, etc.): for God weighs the minds and hearts of men (Prov 16:2; Prov 21:2; Prov 24:12), not their actions. This expression never occurs. The weighed or righteous acts of God are described in 1Kings 2:4-8 in great and general traits, as displayed in the government of His kingdom through the marvellous changes which occur in the circumstances connected with the lives of the righteous and the wicked.
1Kings 2:4-8
4 Bow-heroes are confounded,
And stumbling ones gird themselves with strength;
5 Full ones hire themselves out for bread,
And hungry ones cease to be.
Yea, the barren beareth seven (children),
And she that is rich in children pines away.
6 The Lord kills and makes alive;
Leads down into hell, and leads up.
7 The Lord makes poor and makes rich,
Humbles and also exalts.
8 He raises mean ones out of the dust,
He lifts up poor ones out of the dunghill,
To set them beside the noble;
And He apportions to them the seat of glory:
For the pillars of the earth are the Lord's,
And He sets the earth upon them.
In 1Kings 2:4, the predicate חתּים is construed with the nomen rectum גּבּרים, not with the nomen regens קשׁת, because the former is the leading term (vid., Ges. 148, 1, and Ewald, 317, d.). The thought to be expressed is, not that the bow itself is to be broken, but that the heroes who carry the bow are to be confounded or broken inwardly. "Bows of the heroes" stands for heroes carrying bows. For this reason the verb is to be taken in the sense of confounded, not broken, especially as, apart from Jer 51:56, חתת is not used to denote the breaking of outward things, but the breaking of men.
1Kings 2:5-8
שׂבעים are the rich and well to do; these would become so poor as to be obliged to hire themselves out for bread. חדל, to cease to be what they were before. The use of עד as a conjunction, in the sense of "yea" or "in fact," may be explained as an elliptical expression, signifying "it comes to this, that." "Seven children" are mentioned as the full number of the divine blessing in children (see Ruth 4:15). "The mother of many children" pines away, because she has lost all her sons, and with them her support in her old age (see Jer 15:9). This comes from the Lord, who kills, etc. (cf. Deut 32:39). The words of 1Kings 2:6 are figurative. God hurls down into death and the danger of death, and also rescues therefrom (see Ps 30:3-4). The first three clauses of 1Kings 2:8 are repeated verbatim in Ps 113:7-8. Dust and the dunghill are figures used to denote the deepest degradation and ignominy. The antithesis to this is, sitting upon the chair or throne of glory, the seat occupied by noble princes. The Lord does all this, for He is the creator and upholder of the world. The pillars (מצקי, from צוּק = יצק) of the earth are the Lord's; i.e., they were created or set up by Him, and by Him they are sustained. Now as Jehovah, the God of Israel, the Holy One, governs the world with His almighty power, the righteous have nothing to fear. With this thought the last strophe of the song begins:
1Kings 2:9-10
9 The feet of His saints He will keep,
And the wicked perish in darkness;
For by power no one becomes strong.
10 The Lord - those who contend against Him are confounded.
He thunders above him in the heavens;
The Lord will judge the ends of the earth,
That He may lend might to His king, And exalt the horn of His anointed.
The Lord keeps the feet of the righteous, so that they do not tremble and stumble, i.e., so that the righteous do not fall into adversity and perish therein (vid., Ps. 56:14; Ps 116:8; Ps 121:3). But the wicked, who oppress and persecute the righteous, will perish in darkness, i.e., in adversity, when God withdraws the light of His grace, so that they fall into distress and calamity. For no man can be strong through his own power, so as to meet the storms of life. All who fight against the Lord are destroyed. To bring out the antithesis between man and God, "Jehovah" is written absolutely at the commencement of the sentence in 1Kings 2:10 : "As for Jehovah, those who contend against Him are broken," both inwardly and outwardly (חתת, as in 1Kings 2:4). The word עלו, which follows, is not to be changed into עליהם. There is simply a rapid alternation of the numbers, such as we frequently meet with in excited language. "Above him," i.e., above every one who contends against God, He thunders. Thunder is a premonitory sign of the approach of the Lord to judgment. In the thunder, man is made to feel in an alarming way the presence of the omnipotent God. In the words, "The Lord will judge the ends of the earth," i.e., the earth to its utmost extremities, or the whole world, Hannah's prayer rises up to a prophetic glance at the consummation of the kingdom of God. As certainly as the Lord God keeps the righteous at all times, and casts down the wicked, so certainly will He judge the whole world, to hurl down all His foes, and perfect His kingdom which He has founded in Israel. And as every kingdom culminates in its throne, or in the full might and government of a king, so the kingdom of God can only attain its full perfection in the king whom the Lord will give to His people, and endow with His might. The king, or the anointed of the Lord, of whom Hannah prophesies in the spirit, is not one single king of Israel, either David or Christ, but an ideal king, though not a mere personification of the throne about to be established, but the actual king whom Israel received in David and his race, which culminated in the Messiah. The exaltation of the horn of the anointed to Jehovah commenced with the victorious and splendid expansion of the power of David, was repeated with every victory over the enemies of God and His kingdom gained by the successive kings of David's house, goes on in the advancing spread of the kingdom of Christ, and will eventually attain to its eternal consummation in the judgment of the last day, through which all the enemies of Christ will be made His footstool.
Geneva 1599
And Hannah (a) prayed, and said, My heart rejoiceth in the LORD, mine (b) horn is exalted in the LORD: my mouth is (c) enlarged over mine enemies; because I rejoice in thy salvation.
(a) After she had obtained a son by prayer she gave thanks.
(b) I have recovered strength and glory by the benefit of the Lord.
(c) I can answer them that criticize my barrenness.
John Gill
INTRODUCTION TO FIRST SAMUEL 2
In this chapter the song of Hannah is recorded, 1Kings 2:1, and an account is given of the return of Elkanah and Hannah to their own home, and of the care she took yearly to provide a coat for Samuel, and of her being blessed with many other children, and of the growth and ministry of Samuel before the Lord, 1Kings 2:11, and of the wickedness of the sons of Eli, 1Kings 2:12, and of Eli's too gentle treatment of them when he reproved them for it, 1Kings 2:22 and of a sharp message sent him from the Lord on that account, threatening destruction to his house, of which the death of his two sons would be a sign, 1Kings 2:27.
John Wesley
Prayed - That is, praised God; which is a part of prayer. Rejoiceth - Or, leapeth for joy: for the words note not only inward joy, but also the outward demonstrations of it. In the Lord - As the author of my joy, that he hath heard my prayer, and accepted my son for his service. Horn - My strength and glory (which are often signified by an horn,) are advanced and manifested to my vindication, and the confusion of mine enemies. Mouth enlarged - That is, opened wide to pour forth abundant praises to God, and to give a full answer to all the reproaches of mine adversaries. Enemies - So she manifests her prudence and modesty, in not naming Peninnah, but only her enemies in the general. Salvation - Because the matter of my joy is no trivial thing, but that strange and glorious salvation or deliverance which thou hast given me from my oppressing care and grief, and from the insolencies and reproaches of mine enemies.
Robert Jamieson, A. R. Fausset and David Brown
HANNAH'S SONG IN THANKFULNESS TO GOD. (1Kings 2:1-11)
Hannah prayed, and said--Praise and prayer are inseparably conjoined in Scripture (Col 4:2; Ti1 2:1). This beautiful song was her tribute of thanks for the divine goodness in answering her petition.
mine horn is exalted in the Lord--Allusion is here made to a peculiarity in the dress of Eastern women about Lebanon, which seems to have obtained anciently among the Israelite women, that of wearing a tin or silver horn on the forehead, on which their veil is suspended. Wives, who have no children, wear it projecting in an oblique direction, while those who become mothers forthwith raise it a few inches higher, inclining towards the perpendicular, and by this slight but observable change in their headdress, make known, wherever they go, the maternal character which they now bear.
2:12:1: Հաստատեցա՛ւ սիրտ իմ ՚ի Տէր, եւ բարձրացաւ եղջեւր իմ յԱստուած իմ. ընդարձակեցաւ բերան իմ ՚ի վերայ թշնամեաց իմոց. ուրա՛խ եղէց ՚ի փրկութեան քում[2840]։ [2840] Ոմանք. Ուրախ եղէ ՚ի փրկութեան։
1 Աննան աղօթել սկսեց ու ասաց. «Սիրտս ամրացաւ իմ Տիրոջ շնորհիւ, գլուխս բարձր եմ պահում Տիրոջ շնորհիւ[2], բերանս լայն բացուեց իմ թշնամիների դէմ, ուրախ եղայ, որ փրկեցիր ինձ: [2] 2. Բառացի՝ եղջիւրս բարձրացաւ իմ Տիրոջ շնորհիւ:
2 Աննա աղօթք ըրաւ ու ըսաւ.«Իմ սիրտս Տէրոջմով ուրախացաւ, Իմ եղջիւրս Տէրոջմով բարձրացաւ. Բերանս իմ թշնամիներուս վրայ բացուեցաւ, Քանզի քու փրկութիւնովդ ուրախացայ։
Եւ յաղօթս եկաց Աննա եւ ասէ. [29]Հաստատեցաւ սիրտ իմ ի Տէր, եւ բարձրացաւ եղջեւր իմ [30]յԱստուած իմ``. ընդարձակեցաւ բերան իմ ի վերայ թշնամեաց իմոց, ուրախ եղէ ի փրկութեան քում:

2:1: Հաստատեցա՛ւ սիրտ իմ ՚ի Տէր, եւ բարձրացաւ եղջեւր իմ յԱստուած իմ. ընդարձակեցաւ բերան իմ ՚ի վերայ թշնամեաց իմոց. ուրա՛խ եղէց ՚ի փրկութեան քում[2840]։
[2840] Ոմանք. Ուրախ եղէ ՚ի փրկութեան։
1 Աննան աղօթել սկսեց ու ասաց. «Սիրտս ամրացաւ իմ Տիրոջ շնորհիւ, գլուխս բարձր եմ պահում Տիրոջ շնորհիւ[2], բերանս լայն բացուեց իմ թշնամիների դէմ, ուրախ եղայ, որ փրկեցիր ինձ:
[2] 2. Բառացի՝ եղջիւրս բարձրացաւ իմ Տիրոջ շնորհիւ:
2 Աննա աղօթք ըրաւ ու ըսաւ.
«Իմ սիրտս Տէրոջմով ուրախացաւ, Իմ եղջիւրս Տէրոջմով բարձրացաւ. Բերանս իմ թշնամիներուս վրայ բացուեցաւ, Քանզի քու փրկութիւնովդ ուրախացայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 И молилась Анна и говорила: возрадовалось сердце мое в Господе; вознесся рог мой в Боге моем; широко разверзлись уста мои на врагов моих, ибо я радуюсь о спасении Твоем.
2:1 καὶ και and; even εἶπεν επω say; speak ἐστερεώθη στερεοω make solid; solidify ἡ ο the καρδία καρδια heart μου μου of me; mine ἐν εν in κυρίῳ κυριος lord; master ὑψώθη υψοω elevate; lift up κέρας κερας horn μου μου of me; mine ἐν εν in θεῷ θεος God μου μου of me; mine ἐπλατύνθη πλατυνω broaden ἐπὶ επι in; on ἐχθροὺς εχθρος hostile; enemy τὸ ο the στόμα στομα mouth; edge μου μου of me; mine εὐφράνθην ευφραινω celebrate; cheer ἐν εν in σωτηρίᾳ σωτηρια safety σου σου of you; your
2:1 וַ wa וְ and תִּתְפַּלֵּ֤ל ttiṯpallˈēl פלל pray חַנָּה֙ ḥannˌā חַנָּה Hannah וַ wa וְ and תֹּאמַ֔ר ttōmˈar אמר say עָלַ֤ץ ʕālˈaṣ עלץ rejoice לִבִּי֙ libbˌî לֵב heart בַּֽ bˈa בְּ in יהוָ֔ה [yhwˈāh] יְהוָה YHWH רָ֥מָה rˌāmā רום be high קַרְנִ֖י qarnˌî קֶרֶן horn בַּֽ bˈa בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH רָ֤חַב rˈāḥav רחב be wide פִּי֙ pˌî פֶּה mouth עַל־ ʕal- עַל upon אֹ֣ויְבַ֔י ʔˈôyᵊvˈay איב be hostile כִּ֥י kˌî כִּי that שָׂמַ֖חְתִּי śāmˌaḥtî שׂמח rejoice בִּ bi בְּ in ישׁוּעָתֶֽךָ׃ yšûʕāṯˈeḵā יְשׁוּעָה salvation
2:1. exultavit cor meum in Domino exaltatum est cornu meum in Domino dilatatum est os meum super inimicos meos quia laetata sum in salutari tuoMy heart hath rejoiced in the Lord, and my horn is exalted in my God: my mouth is enlarged over my enemies: because I have joyed in thy salvation.
1. And Hannah prayed, and said: My heart exulteth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation.
2:1. “My heart exults in the Lord, and my horn is exalted in my God. My mouth is enlarged over my enemies. For I have rejoiced in your salvation.
2:1. And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation.
And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation:

2:1 И молилась Анна и говорила: возрадовалось сердце мое в Господе; вознесся рог мой в Боге моем; широко разверзлись уста мои на врагов моих, ибо я радуюсь о спасении Твоем.
2:1
καὶ και and; even
εἶπεν επω say; speak
ἐστερεώθη στερεοω make solid; solidify
ο the
καρδία καρδια heart
μου μου of me; mine
ἐν εν in
κυρίῳ κυριος lord; master
ὑψώθη υψοω elevate; lift up
κέρας κερας horn
μου μου of me; mine
ἐν εν in
θεῷ θεος God
μου μου of me; mine
ἐπλατύνθη πλατυνω broaden
ἐπὶ επι in; on
ἐχθροὺς εχθρος hostile; enemy
τὸ ο the
στόμα στομα mouth; edge
μου μου of me; mine
εὐφράνθην ευφραινω celebrate; cheer
ἐν εν in
σωτηρίᾳ σωτηρια safety
σου σου of you; your
2:1
וַ wa וְ and
תִּתְפַּלֵּ֤ל ttiṯpallˈēl פלל pray
חַנָּה֙ ḥannˌā חַנָּה Hannah
וַ wa וְ and
תֹּאמַ֔ר ttōmˈar אמר say
עָלַ֤ץ ʕālˈaṣ עלץ rejoice
לִבִּי֙ libbˌî לֵב heart
בַּֽ bˈa בְּ in
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
רָ֥מָה rˌāmā רום be high
קַרְנִ֖י qarnˌî קֶרֶן horn
בַּֽ bˈa בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
רָ֤חַב rˈāḥav רחב be wide
פִּי֙ pˌî פֶּה mouth
עַל־ ʕal- עַל upon
אֹ֣ויְבַ֔י ʔˈôyᵊvˈay איב be hostile
כִּ֥י kˌî כִּי that
שָׂמַ֖חְתִּי śāmˌaḥtî שׂמח rejoice
בִּ bi בְּ in
ישׁוּעָתֶֽךָ׃ yšûʕāṯˈeḵā יְשׁוּעָה salvation
2:1. exultavit cor meum in Domino exaltatum est cornu meum in Domino dilatatum est os meum super inimicos meos quia laetata sum in salutari tuo
My heart hath rejoiced in the Lord, and my horn is exalted in my God: my mouth is enlarged over my enemies: because I have joyed in thy salvation.
2:1. “My heart exults in the Lord, and my horn is exalted in my God. My mouth is enlarged over my enemies. For I have rejoiced in your salvation.
2:1. And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Возрадовалось сердце мое в Господе: при мысли о том, что сделал для меня Господь.

Вознесся рог мой в Боге моем, т. е. восстановлены и утверждены Богом мое женское достоинство, сила и значение. (Рог является здесь символом силы, могущества, самообороны.)

Широко разверзлись уста мои на врагов моих: я получила полную свободу для отражения злохулений моих врагов, укорявших меня моим бесплодием (I:5-6).

Я радуюсь о спасении Твоем, т. е. о спасении, явленном мне Тобою.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hannah's Song. B. C. 1137.

1 And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation. 2 There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God. 3 Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed. 4 The bows of the mighty men are broken, and they that stumbled are girded with strength. 5 They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble. 6 The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 7 The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up. 8 He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among princes, and to make them inherit the throne of glory: for the pillars of the earth are the LORD's, and he hath set the world upon them. 9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 10 The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.
We have here Hannah's thanksgiving, dictated, not only by the spirit of prayer, but by the spirit of prophecy. Her petition for the mercy she desired we had before (ch. i. 11), and here we have her return of praise; in both out of the abundance of a heart deeply affected (in the former with her own wants, and in the latter with God's goodness) her mouth spoke. Observe in general, 1. When she had received mercy from God she owned it, with thankfulness to his praise. Not like the nine lepers, Luke xvii. 17. Praise is our rent, our tribute. We are unjust if we do not pay it. 2. The mercy she had received was an answer to prayer, and therefore she thought herself especially obliged to give thanks for it. What we win by prayer we may wear with comfort, and must wear with praise. 3. Her thanksgiving is here called a prayer: Hannah prayed; for thanksgiving is an essential part of prayer. In every address to God we must express a grateful regard to him as our benefactor. Nay, and thanksgiving for mercies received shall be accepted as a petition for further mercy. 4. From this particular mercy which she had received from God she takes occasion, with an elevated and enlarged heart, to speak glorious things of God and of his government of the world for the good of his church. Whatever at any time gives rise to our praises in this manner they should be raised. 5. Her prayer was mental. Her voice was not heard; but in her thanksgiving she spoke, that all might hear her. She made her supplication with groanings that could not be uttered, but now her lips were opened to show forth God's praise. 6. This thanksgiving is here left upon record for the encouragement of those of the weaker sex to attend the throne of grace. God will regard their prayers and praises. The virgin Mary's song has great affinity with this of Hannah, Luke i. 46. Three things we have in this thanksgiving:--
I. Hannah's triumph in God, in his glorious perfections, and the great things he had done for her, v. 1-3. Observe,
1. What great things she says of God. She takes little notice of the particular mercy she was now rejoicing in, does not commend Samuel for the prettiest child, the most toward and sensible for his age that she ever saw, as fond parents are too apt to do. No, she overlooks the gift, and praises the giver; whereas most forget the giver and fasten only on the gift. Every stream should lead us to the fountain; and the favours we receive from God should raise our admiration of the infinite perfections there are in God. There may be other Samuels, but no other Jehovah. There is none beside thee. Note, God is to be praised as a peerless being, and of unparalleled perfection. This glory is due unto his name, to own not only that there is none like him, but that there is none besides him. All others were pretenders, Ps. xviii. 31. Four of God's glorious attributes Hannah here celebrates the glory of:-- (1.) His unspotted purity. This is that attribute which is most praised in the upper world, by those that always behold his face, Isa. vi. 3; Rev. iv. 8. When Israel triumphed over the Egyptians God was praised as glorious in holiness, Exod. xv. 11. So here, in Hannah's triumph, There is none holy as the Lord. It is the rectitude of his nature, his infinite agreement with himself, and the equity of his government and judgment in all the administrations of both. At the remembrance of this we ought to give thanks. (2.) His almighty power: Neither is there any rock (or any strength, for so the word is sometimes rendered) like our God. Hannah had experienced a mighty support by staying herself upon him, and therefore speaks as she had found, and seems to refer to that of Moses, Deut. xxxii. 31. (3.) His unsearchable wisdom: The Lord, the Judge of all, is a God of knowledge; he clearly and perfectly sees into the character of every person and the merits of every cause, and he gives knowledge and understanding to those that seek them of him. (4.) His unerring justice: By him actions are weighed. His own are so, in his eternal counsels; the actions of the children of men are so, in the balances of his judgment, so that he will render to every man according to his work, and is not mistaken in what any man is or does.
2. How she solaces herself in these things. What we give God the glory of we may take the comfort of. Hannah does so, (1.) In holy joy: My heart rejoiceth in the Lord; not so much in her son as in her God; he is to be the gladness of our joy (Ps. xliii. 4), and our joy must not terminate in any thing short of him: "I rejoice in thy salvation; not only in this particular favour to me, but in the salvation of thy people Israel, those salvations especially which this child will be an instrument of, and that, above all, by Christ, which those are but the types of." (2.) In holy triumph: "My horn is exalted; not only is my reputation saved by my having a son, but greatly raised by having such a son." We read of some of the singers whom David appointed to lift up the horn, an instrument of music, in praising God (1 Chron. xxv. 5), so that, My horn is exalted means this, "My praises are very much elevated to an unusual strain." Exalted in the Lord; God is to have the honour of all our exaltations, and in him must we triumph. My mouth is enlarged, that is, "Now I have wherewith to answer those that reproached me." He that has his quiver full of arrows, his house full of children, shall not be ashamed to speak with the enemy in the gate, Ps. cxxvii. 5.
3. How she herewith silences those that set up themselves as rivals with God and rebels against him (v. 3): Talk no more so exceedingly proudly. Let not Peninnah and her children upbraid her any more with her confidence in God and praying to him: at length she found it not in vain. See Mic. vii. 10, Then she that is my enemy shall see it, and shame shall cover her that said, Where is thy God? Or perhaps it was below her to take so much notice of Peninnah, and her malice, in this song; but this is intended as a check to the insolence of the Philistines, and other enemies of God and Israel, that set their mouth against the heavens, Ps. lxxiii. 9. "Let this put them to silence and shame; he that has thus judged for me against my adversary will judge for his people against all theirs."
II. The notice she takes of the wisdom and sovereignty of the divine providence, in its disposals of the affairs of the children of men; such are the vicissitudes of them, and such the strange and sudden turns and revolutions of them, that it is often found a very short step between the height of prosperity and the depth of adversity. God has not only set the one over against the other (Eccl. vii. 14), but the one very near the other, and no gulf fixed between them, that we may rejoice as though we rejoiced not and weep as though we wept not.
1. The strong are soon weakened and the weak are soon strengthened, when God pleases, v. 4. On the one hand, if he speak the word, the bows of the mighty men are broken; they are disarmed, disabled to do as they have before done and as they have designed to do. Those have been worsted in battle who seemed upon all accounts to have the advantage on their side, and thought themselves sure of victory. See Ps. xlvi. 9; xxxvii. 15, 17. Particular persons are soon weakened by sickness and age, and they find that the bow does not long abide in strength; many a mighty man who has gloried in his might has found it a deceitful bow, that failed him when he trusted to it. On the other hand, if the Lord speak the word, those who stumble through weakness, who were so feeble that they could not go straight or steady, are girded with strength, in body and mind, and are able to bring great things to pass. Those who were weakened by sickness return to their vigour (Job xxxiii. 25), and those who were brought down by sorrow shall recover their comfort, which will confirm the weak hands and the feeble knees, Isa. xxxv. 3. Victory turns in favour of that side that was given up for gone, and even the lame take the prey, Isa. xxxiii. 23.
2. The rich are soon impoverished and the poor strangely enriched on a sudden, v. 5. Providence sometimes does so blast men's estates and cross their endeavours, and with a fire not blown consume their increase, that those who were full (their barns full, and their bags full, their houses full of good things, Job xxii. 18, and their bellies full of these hidden treasures, Ps. xvii. 14) have been reduced to such straits and extremities as to want the necessary supports of life, and to hire out themselves for bread, and they must dig, since to beg they are ashamed. Riches flee away (Prov. xxiii. 5), and leave those miserable who, when they had them, placed their happiness in them. To those that have been full and free poverty must needs be doubly grievous. But, on the other hand, sometimes Providence so orders it that those who are hungry cease, that is, cease to hire out themselves for bread as they have done. Having, by God's blessing on their industry, got beforehand in the world, and enough to live upon at ease, they shall hunger no more, not thirst any more. This is not to be ascribed to fortune, nor merely to men's wisdom or folly. Riches are not to men of understanding, nor favour to men of skill (Eccl. ix. 11), nor is it always men's own fault that they become poor, but (v. 7) the Lord maketh some poor and maketh others rich; the impoverishing of one is the enriching of another, and it is God's doing. To some he gives power to get wealth, from others he takes away power to keep the wealth they have. Are we poor? God made us poor, which is a good reason why we should be content, and reconcile ourselves to our condition. Are we rich? God made us rich, which is a good reason why we should be thankful, and serve him cheerfully in the abundance of good things he gives us. It may be understood of the same person; those that were rich God makes poor, and after awhile makes rich again, as Job; he gave, he takes away, and then gives again. Let not the rich be proud and secure, for God can soon make them poor; let not the poor despond and despair, for God can in due time enrich them again.
3. Empty families are replenished and numerous families diminished and made few. This is the instance that comes close to the occasion of the thanksgiving: The barren hath borne seven, meaning herself, for, though at present she had but one son, yet that one being a Nazarite, devoted to God and employed in his immediate service, he was to her as good as seven. Or it is the language of her faith. Now that she had one she hoped for more, and was not disappointed; she had five more (v. 21), so that if we reckon Samuel but for two, as we well may, she has the number she promised herself: the barren hath borne seven, while, on the other hand, she that hath many children has waxed feeble, and hath left bearing. She says no more. Peninnah is now mortified and crest-fallen. The tradition of the Jews is that when Hannah bore one child Peninnah buried two. There are many instances both of the increase of families that were inconsiderable and the extinguishing of families that made a figure, Job xxii. 23; Ps. cvii. 38, &c.
4. God is the sovereign Lord of life and death (v. 6): The Lord killeth and maketh alive. Understand it, (1.) Of God's sovereign dominion and universal agency, in the lives and deaths of the children of men. He presides in births and burials. Whenever any die it is God that directs the arrows of death. The Lord killeth. Death is his messenger, strikes whom and when he bids; none are brought to the dust but it is he that brings them down, for in his hand are the keys of death and the grave, Rev. i. 18. Whenever any are born it is he that makes them alive. None knows what is the way of the spirit, but this we know, that it comes from the Father of spirits. Whenever any are recovered from sickness, and delivered from imminent perils, it is God that bringeth up; for to him belong the issues from death. (2.) Of the distinction he makes between some and others: He killeth some, and maketh, that is, keepeth, others alive that were in the same danger (in war, suppose, or pestilence), two in a bed together, it may be, one taken by death and the other left alive. Even so, Father, because it seemed good in thy eyes. Some that were most likely to live are brought down to the grave, and others that were as likely to die are brought up; for living and dying do not go by likelihoods. God's providences towards some are killing, ruining to their comforts, and towards others at the same time reviving. (3.) Of the change he makes with one and the same person: He killeth and bringeth down to the grave, that is, he brings even to death's door, and then revives and raises up, when even life was despaired of and a sentence of death received, 2 Cor. i. 8, 9. He turns to destruction, and then says, Return, Ps. cx. 3. Nothing is too hard for God to do, no, not the quickening of the dead, and putting life into dry bones.
5. Advancement and abasement are both from him. He brings some low and lifts up others (v. 7), humbles the proud and gives grace and honour to the lowly, lays those in the dust that would vie with the God above them and trample upon all about them (Job xl. 12, 13), but lifts up those with his salvation that humble themselves before him, Jam. iv. 10. Or it may be understood of the same persons: those whom he had brought low, when they are sufficiently humbled, he lifteth up. This is enlarged upon, v. 8. He raiseth up the poor out of the dust, a low and mean condition, nay, from the dunghill, a base and servile condition, loathed, and despised, to set them among princes. See Ps. cxiii. 7, 8. Promotion comes not by chance, but from the counsel of God, which often prefers those that were very unlikely and that men thought very unworthy. Joseph and Daniel, Moses and David, were thus strangely advanced, from a prison to a palace, from a sheep-hook to a sceptre. The princes they are set among may be tempted to disdain them, but God can establish the honour which he gives thus surprisingly, and make them even to inherit the throne of glory. Let not those whom Providence has thus preferred be upbraided with the dust and dunghill they are raised out of, for the meaner their beginnings were the more they are favoured, and God is glorified, in their advancement, if it be by lawful and honourable means.
6. A reason is given for all these dispensations which obliges us to acquiesce in them, how surprising soever they are: For the pillars of the earth are the Lord's. (1.) If we understand this literally, it intimates God's almighty power, which cannot be controlled. He upholds the whole creation, founded the earth, and still sustains it by the word of his power. What cannot he do in the affairs of families and kingdoms, far beyond our conception and expectation, who hangs the earth upon nothing? Job xxvi. 7. But, (2.) If we understand it figuratively, it intimates his incontestable sovereignty, which cannot be disputed. The princes and great ones of the earth, the directors of states and governments, are the pillars of the earth, Ps. lxxv. 3. On these hinges the affairs of the world seem to turn, but they are the Lord's, Ps. xlvii. 9. From him they have their power, and therefore he may advance whom he pleases; and who may say, What doest thou?
III. A prediction of the preservation and advancement of all God's faithful friends, and the destruction of all his and their enemies. Having testified her joyful triumph in what God had done, and is doing, she concludes with joyful hopes of what he would do, v. 9, 10. Pious affections (says bishop Patrick) in those days rose many times to the height of prophecy, whereby God continued in that nation his true religion, in the midst of their idolatrous inclinations. This prophecy may refer, 1. More immediately to the government of Israel by Samuel, and by David whom he was employed to anoint. The Israelites, God's saints, should be protected and delivered; the Philistines, their enemies, should be conquered and subdued, and particularly by thunder, ch. vii. 10. Their dominions should be enlarged, king David strengthened and greatly exalted, and Israel (that in the time of the judges had made so small a figure and had much ado to subsist) should now shortly become great and considerable, and give law to all its neighbours. An extraordinary change that was; and the birth of Samuel was, as it were, the dawning of that day. But, 2. We have reason to think that this prophecy looks further, to the kingdom of Christ, and the administration of that kingdom of grace, of which she now comes to speak, having spoken so largely of the kingdom of providence. And here is the first time that we meet with the name Messiah, or his Anointed. The ancient expositors, both Jewish and Christian, make it to look beyond David, to the Son of David. Glorious things are here spoken of the kingdom of the Mediator, both before and since his incarnation; for the method of the administration of it, both by the eternal Word and by that Word made flesh, is much the same. Concerning that kingdom we are here assured, (1.) That all the loyal subjects of it shall be carefully and powerfully protected (v. 9): He will keep the feet of his saints. There are a people in the world that are God's saints, his select and sanctified ones; and he will keep their feet, that is, all that belongs to them shall be under his protection, down to their very feet, the lowest part of the body. If he will keep their feet, much more their head and hearts. Or he will keep their feet, that is, he will secure the ground they stand on, and establish their goings; he will set a guard of grace upon their affections and actions, that their feet may neither wander out of the way nor stumble in the way. When their feet are ready to slip (Ps. lxxiii. 2) his mercy holdeth them up (Ps. xciv. 18) and keepeth them from falling, Jude 24. While we keep God's ways he will keep our feet. See Ps. xxxvii. 23, 24. (2.) That all the powers engaged against it shall not be able to effect the ruin of it. By strength shall no man prevail. God's strength is engaged for the church; and, while it is so, man's strength shall not prevail against it. The church seems destitute of strength, her friends few and feeble, but prevalency does not go by human strength, Ps. xxxiii. 16. God neither needs it for him (Ps. cxlvii. 10) nor dreads it against him. (3.) That all the enemies of it will certainly be broken and brought down: The wicked shall be silent in darkness, v. 9. They shall be struck both blind and dumb, not be able to see their way nor have any thing to say for themselves. Damned sinners are sentenced to utter darkness, and in it they will be for ever speechless, Matt. xxii. 12, 13. The wicked are called the adversaries of the Lord, and it is foretold (v. 10) that they shall be broken to pieces. Their designs against his kingdom among men will all be dashed, and they themselves destroyed; how can those speed better that are in arms against Omnipotence? See Luke xix. 27. God has many ways of doing it, and, rather than fail, from heaven shall he thunder upon them, and so, not only put them in terror and consternation, but bring them to destruction. Who can stand before God's thunderbolts? (4.) That the conquests of this kingdom shall extend themselves to distant regions: The Lord shall judge the ends of the earth. David's victories and dominions reached far, but the uttermost parts of the earth are promised to the Messiah for his possession (Ps. ii. 8), to be either reduced to his golden sceptre or ruined by his iron rod. God is Judge of all, and he will judge for his people against his and their enemies, Ps. cx. 5, 6. (5.) That the power and honour of Messiah the prince shall grow and increase more and more: He shall give strength unto his king, for the accomplishing of his great undertaking (Ps. lxxxix. 21, and see Luke xxii. 43), strengthen him to go through the difficulties of his humiliation, and in his exaltation he will lift up the head (Ps. cx. 7), lift up the horn, the power and honour, of his anointed, and make him higher than the kings of the earth, Ps. lxxxix. 27. This crowns the triumph, and is, more than any thing, the matter of her exultation. Her horn is exalted (v. 1) because she foresees the horn of the Messiah will be so. This secures the hope. The subjects of Christ's kingdom will be safe, and the enemies of it will be ruined, for the anointed, the Lord Christ, is girded with strength, and is able to save and destroy unto the uttermost.
Adam Clarke: Commentary on the Bible - 1831
2:1: And Hannah prayed, and said - The Chaldee very properly says, And Hannah prayed in the spirit of prophecy; for indeed the whole of this prayer, or as it may be properly called oracular declaration, is a piece of regular prophecy, every part of it having respect to the future, and perhaps not a little - of it declaratory oil the Messiah's kingdom.
Dr. Hales has some very good observations on this prophetic song.
"This admirable hymn excels in simplicity of composition, closeness of connection, and uniformity of sentiment; breathing the pious effusions of a devout mind, deeply impressed with a conviction of God's mercies to herself in particular, and of his providential government of the world in general; exalting the poor in spirit or the humble-minded, and abasing the rich and the arrogant; rewarding the righteous, and punishing the wicked. Hannah was also a prophetess of the first class, besides predicting her own fruitfulness, Sa1 2:5, (for she bore six children in all, Sa1 2:21), she foretold not only the more immediate judgments of God upon the Philistines during her son's administration, Sa1 2:10, but his remoter judgments 'upon the ends of the earth,' Sa1 2:10, in the true spirit of the prophecies of Jacob, Balaam, and Moses. Like them, she describes the promised Savior of the world as a King, before there was any king in Israel; and she first applied to him the remarkable epithet Messiah in Hebrew, Christ in Greek, and Anointed in English, which was adopted by David, Nathan, Ethan, Isaiah, Daniel, and the succeeding prophets of the Old Testament; and by the apostles and inspired writers of the New. And the allusion thereto by Zacharias, the father of the Baptist, in his hymn, Luk 1:69, where he calls Christ a 'horn of salvation,' and the beautiful imitation of it by the blessed Virgin throughout in her hymn, Luk 1:46-55, furnishing the finest commentary thereon, clearly prove that Hannah in her rejoicing had respect to something higher than Peninnah her rival, or to the triumphs of Samuel, or even of David himself; the expressions are too magnificent and sublime to be confined to such objects. Indeed the learned rabbi, David Kimchi, was so struck with them that he ingenuously confessed that 'the King of whom Hannah speaks is the Messiah,' of whom she spake either by prophecy or tradition; for, continues he, 'there was a tradition among the Israelites, that a great zing should arise in Israel; and she seals up her song with celebrating this King who was to deliver them from all their enemies.' The tradition, as we have seen, was founded principally on Balaam's second and third prophecies, Num 24:7-17; and we cannot but admire that gracious dispensation of spiritual gifts to Hannah (whose name signifies grace) in ranking her among the prophets who should first unfold a leading title of the blessed Seed of the woman."
In the best MSS. the whole of this hymn is written in hemistich or poetic lines. I shall here produce it in this order, following the plan as exhibited in Kennicott's Bible, with some trifling alterations of our present version: -
Sa1 2:1. My heart exulteth in Jehovah; My horn is exalted in Jehovah. My mouth is incited over mine enemies, For I have rejoiced in thy salvation.
Sa1 2:2. There is none holy like Jehovah, For there is none besides thee; There is no rock like our God.
Sa1 2:3. Do not magnify yourselves, speak not proudly, proudly. Let not prevarication come out of your mouth; For the God of knowledge is Jehovah, And by him actions are directed.
Sa1 2:4. The bows of the heroes are broken, And the tottering are girded with strength.
Sa1 2:5. The full have hired out themselves for bread, And the famished cease for ever. The barren hath borne seven, And she who had many children is greatly enfeebled.
Sa1 2:6. Jehovah killeth, and maketh alive; He bringeth down to the grave, and bringeth up.
Sa1 2:7. Jehovah maketh poor, and maketh rich; He bringeth down, and he even exalteth.
Sa1 2:8. He lifteth up the poor from the dust; From the dunghill he exalteth the beggar, To make him sit with the nobles, And inherit the throne of glory. For to Jehovah belong the pillars of the earth, And upon them he hath placed the globe.
Sa1 2:9. The foot of his saints he shall keep, And the wicked shall be silent in darkness; For by strength shall no man prevail.
Sa1 2:10. Jehovah shall bruise them who contend with him; Upon them shall be thunder in the heavens. Jehovah shall judge the ends of the earth; And he shall give strength to his King. And shall exalt the horn of his Messiah.
It is not particularly stated here when Hannah composed or delivered this hymn; it appears from the connection to have been at the very time in which she dedicated her son to God at the tabernacle, though some think that she composed it immediately on the birth of Samuel. The former sentiment is probably the most correct.
Mine horn is exalted in the Lord - We have often seen that horn signifies power, might, and dominion. It is thus constantly used in the Bible, and was so used among the heathens. The following words of Horace to his jar are well known, and speak a sentiment very similar to that above: -
Tu spem reducis mentibus anxiis,
Viresque et addis Cornua pauperi.
Hor. Odar. lib. iii., Od. 21, v. 18.
Thou bringest back hope to desponding minds; And thou addest strength and horns to the poor man.
Paraphrastically expressed by Mr. Francis: -
"Hope, by thee, fair fugitive,
Bids the wretched strive to live.
To the beggar you dispense
Heart and brow of confidence."
In which scarcely any thing of the meaning is preserved.
My mouth is enlarged - My faculty of speech is incited, stirred up, to express God's disapprobation against my adversaries.
1 Kings (1 Samuel) 2:2
Albert Barnes: Notes on the Bible - 1834
2:1: The song of Hannah is a prophetic Psalm. It is poetry. and it is prophecy. It takes its place by the side of the songs of Miriam, Deborah, and the Virgin Mary, as well as those of Moses, David, Hezekiah, and other Psalmists and prophets whose inspired odes have been preserved in the Bible. The special feature which these songs have in common is, that springing from, and in their first conception relating to, incidents in the lives of the individuals who composed them, they branch out into magnificent descriptions of the Kingdom and glory of Christ, and the triumphs of the Church, of which those incidents were providentially designed to be the types. The perception of this is essential to the understanding of Hannah's song. Compare the marginal references throughout.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: prayed: Neh 11:17; Hab 3:1; Phi 4:6
My heart: Luk 1:46, Luk 1:47-56; Rom 5:11; Phi 3:3, Phi 4:4; Pe1 1:8
mine horn: Psa 18:2, Psa 89:17, Psa 92:10, Psa 112:8, Psa 112:9; Luk 1:69
my mouth: Exo 15:1, Exo 15:21; Jdg 5:1, Jdg 5:2; Psa 51:15, Psa 71:8; Rev 18:20
I rejoice: Psa 9:14, Psa 13:5, Psa 20:5, Psa 35:9, Psa 118:14; Isa 12:2, Isa 12:3; Hab 3:18
John Gill
And Hannah prayed and said,.... She had prayed before, but that was mental, this vocal; she had prayed and was answered, and had what she prayed for, and now she gives thanks for it; and thanksgiving is one kind of prayer, or a part of it; see Ti1 2:1, wherefore though what follows is a song, it was expressed in prayer; and therefore it is said she prayed, and that by a spirit of prophecy, as the Targum; hence she is by the Jews (h) reckoned one of the seven prophetesses; and indeed in this song she not only relates the gracious experiences of divine goodness she had been favoured with, and celebrates the divine perfections, and treats of the dealings of God with men, both in a way of providence and grace; but prophesies of things that should be done hereafter in Israel, and particularly of the Messiah and of his kingdom. There is a great likeness in this song to the song of the Virgin Mary; compare 1Kings 2:1 with Lk 1:46 and 1Kings 2:2 with Lk 1:49 and 1Kings 2:4 with Lk 1:51,
my heart rejoiceth in the Lord: not in her son the Lord had given her, but in the goodness and kindness of the Lord in bestowing him on her, as an answer of prayer; which showed great condescension to her, the notice he took of her, the love he had to her, and his well pleasedness in her, and his acceptance of her prayer through Christ; she rejoiced not in her husband, nor in the wealth and riches they were possessed of, nor in any creature enjoyments, but in the Lord, the giver of all; nor in her religious services and sacrifices, but in the Lord Christ, through whom her duties were acceptable to God, and who was the antitype of the sacrifices offered; and it is in the person, offices, and grace of Christ, that we should alone rejoice: see Phil 4:4 this joy of Hannah's was not worldly, but spiritual; not outward, but inward; not hypocritical, but real and hearty:
mine horn is exalted in the Lord: which supposes that she had been in a low estate, was crest fallen, and her horn was defiled in the dust, as Job says was his case, Job 16:15, when God had shut up her womb, and her adversary upbraided her with it, and provoked and fretted her; and when she was so full of grief, that she could not eat her food, and prayed in the bitterness of her soul; but now she could lift up her horn and her head, as horned creatures, to whom the allusion is, do, when they are lively and strong; now she could look pleasant and cheerful, and even triumph, being raised to an high estate, and greatly favoured of the Lord, to whom she ascribes this change of her state and circumstances: it was owing to his power and grace that she was thus strengthened and exalted; as it is owing to the same, that the people of God, who are in a low estate by nature, are raised out of it in conversion, and brought into an open state of grace and favour with God, and put into the possession of rich blessings and mercies, and have hope of eternal glory, on account of which they can exult and triumph:
my mouth is enlarged over mine enemies; meaning Peninnah, and those that provoked her, and upbraided her with her barrenness, to whom she was not able to make any reply; but now her mouth was opened, and she could speak largely, and did; not in a way of reproach and reviling, in retaliation for what she had met with from others; but in prayer to God, to whom she could come with open mouth, and use freedom and boldness, and plead with importunity, fervency, and in faith, and in praise and thanksgiving to him for the great and good things he had done for her, and would now freely and largely speak of them to others; to some, her friends, to their joy and pleasure; and to others, her enemies, to their grief and confusion:
because I rejoice in thy salvation; not only in temporal salvation wrought by the Lord for her, whereby she was delivered from the reproach of barrenness, through a son being given unto her; but in spiritual and eternal salvation, through the Messiah, she had knowledge of, and faith in, as appears from 1Kings 2:10, as all believers in him do, as it is contrived by the wisdom of God, wrought out by Christ, and applied by his Spirit; it being so great, so suitable, so perfect and complete, entirely free, and of an everlasting duration; see Ps 20:5.
(h) T. Megillah, fol. 14. 1.
2:22:2: Զի ո՛չ գոյ սուրբ իբրեւ զՏէր. եւ ո՛չ գոյ արդար՝ իբրեւ զԱստուած մեր. եւ ո՛չ գոյ սուրբ բա՛ց ՚ի քէն։
2 Տիրոջ նման սուրբ չկայ, մեր Աստծու նման արդար չկայ,
2 Տէրոջը պէս սուրբ չկայ, քանզի քեզմէ զատ ուրիշ մը չկայ, Ու մեր Աստուծոյն պէս վէմ չկայ։
Զի ոչ գոյ սուրբ իբրեւ զՏէր, [31]եւ ոչ գոյ արդար իբրեւ զԱստուած մեր, եւ ոչ գոյ սուրբ բաց ի քէն:

2:2: Զի ո՛չ գոյ սուրբ իբրեւ զՏէր. եւ ո՛չ գոյ արդար՝ իբրեւ զԱստուած մեր. եւ ո՛չ գոյ սուրբ բա՛ց ՚ի քէն։
2 Տիրոջ նման սուրբ չկայ, մեր Աստծու նման արդար չկայ,
2 Տէրոջը պէս սուրբ չկայ, քանզի քեզմէ զատ ուրիշ մը չկայ, Ու մեր Աստուծոյն պէս վէմ չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 Нет {столь} святаго, как Господь; ибо нет другого, кроме Тебя; и нет твердыни, как Бог наш.
2:2 ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ἅγιος αγιος holy ὡς ως.1 as; how κύριος κυριος lord; master καὶ και and; even οὐκ ου not ἔστιν ειμι be δίκαιος δικαιος right; just ὡς ως.1 as; how ὁ ο the θεὸς θεος God ἡμῶν ημων our οὐκ ου not ἔστιν ειμι be ἅγιος αγιος holy πλὴν πλην besides; only σοῦ σου of you; your
2:2 אֵין־ ʔên- אַיִן [NEG] קָדֹ֥ושׁ qāḏˌôš קָדֹושׁ holy כַּ ka כְּ as יהוָ֖ה [yhwˌāh] יְהוָה YHWH כִּ֣י kˈî כִּי that אֵ֣ין ʔˈên אַיִן [NEG] בִּלְתֶּ֑ךָ biltˈeḵā בֵּלֶת failure וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] צ֖וּר ṣˌûr צוּר rock כֵּ kē כְּ as אלֹהֵֽינוּ׃ ʔlōhˈênû אֱלֹהִים god(s)
2:2. non est sanctus ut est Dominus neque enim est alius extra te et non est fortis sicut Deus nosterThere is none holy as the Lord is: for there is no other beside thee, and there is none strong like our God.
2. There is none holy as the LORD; for there is none beside thee: neither is there any rock like our God.
2:2. Nothing is holy as the Lord is holy. For there is no other beside you. And nothing is strong as our God is strong.
2:2. [There is] none holy as the LORD: for [there is] none beside thee: neither [is there] any rock like our God.
There is none holy as the LORD: for [there is] none beside thee: neither [is there] any rock like our God:

2:2 Нет {столь} святаго, как Господь; ибо нет другого, кроме Тебя; и нет твердыни, как Бог наш.
2:2
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ἅγιος αγιος holy
ὡς ως.1 as; how
κύριος κυριος lord; master
καὶ και and; even
οὐκ ου not
ἔστιν ειμι be
δίκαιος δικαιος right; just
ὡς ως.1 as; how
ο the
θεὸς θεος God
ἡμῶν ημων our
οὐκ ου not
ἔστιν ειμι be
ἅγιος αγιος holy
πλὴν πλην besides; only
σοῦ σου of you; your
2:2
אֵין־ ʔên- אַיִן [NEG]
קָדֹ֥ושׁ qāḏˌôš קָדֹושׁ holy
כַּ ka כְּ as
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
כִּ֣י kˈî כִּי that
אֵ֣ין ʔˈên אַיִן [NEG]
בִּלְתֶּ֑ךָ biltˈeḵā בֵּלֶת failure
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
צ֖וּר ṣˌûr צוּר rock
כֵּ כְּ as
אלֹהֵֽינוּ׃ ʔlōhˈênû אֱלֹהִים god(s)
2:2. non est sanctus ut est Dominus neque enim est alius extra te et non est fortis sicut Deus noster
There is none holy as the Lord is: for there is no other beside thee, and there is none strong like our God.
2:2. Nothing is holy as the Lord is holy. For there is no other beside you. And nothing is strong as our God is strong.
2:2. [There is] none holy as the LORD: for [there is] none beside thee: neither [is there] any rock like our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: None holy - Holiness is peculiar to the God of Israel; no false god ever pretended to holiness; it was no attribute of heathenism, nor of any religion ever professed in the world before or since the true revelation of the true God.
There is none beside thee - There can be but one unoriginated, infinite, and eternal Being; that Being is Jehovah.
Any rock like our God - Rabbi Maimon has observed that the word צור tsur, which we translate rock, signifies, when applied to Jehovah, fountain, source, spring. There is no source whence continual help and salvation can arise but our God.
1 Kings (1 Samuel) 2:3
Albert Barnes: Notes on the Bible - 1834
2:2: Any rock ... - The term rock as applied to God is first found in the song of Moses (see Deu 32:4 note), where the juxtaposition of rock and salvation in Sa1 2:15, "he lightly esteemed the rock of his salvation," seems to indicate that Hannah was acquainted with the song of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: none holy: Exo 15:11; Deu 32:4; Psa 99:5, Psa 99:9, Psa 111:9; Isa 6:3, Isa 57:15; Pe1 1:16; Rom 4:8, Rom 15:4
none beside: Deu 4:35; Sa2 22:32; Psa 73:25; Isa 43:10, Isa 43:11, Isa 44:6, Isa 44:8
rock: Deu 3:24, Deu 32:20, Deu 32:31, Deu 32:39; Psa 18:2, Psa 71:3, Psa 71:19, Psa 86:8, Psa 89:6, Psa 89:8; Isa 40:18; Jer 10:6
John Gill
There is none holy as the Lord,.... From the consideration of what the Lord had done for her, which had filled her heart and mouth with joy and praise, she is led to celebrate the perfections of God, and begins with his holiness, in which he is glorious, and which appears in all his ways and works; he is essentially, originally, independently, perfectly, and immutably holy, as others are not. Angels are holy, but not of themselves; their holiness is from the Lord; nor is it perfect in comparison of his, and therefore they cover their faces while they celebrate that perfection of his; nor immutable, at least not naturally so, as the loss of it in those that fell demonstrates. Of men, some under the legal dispensation were holy, not truly, but in a typical and ceremonial sense; some are only outwardly and hypocritically holy, and only so in the sight of men, not in the sight of God; and those that are truly holy, being called to holiness, and have the principle of it implanted in them, and live holy lives and conversations; yet though there is a likeness of the holiness of God in them, being made partakers of the divine nature; it is far from an equality to it; for the holiness of the best of men is imperfect; they are not without sin in them, nor without sin committed by them, and perfection is disclaimed by them all; but the Lord is without iniquity, just and true is he; none in his nature, nor in any of his works, not the least shadow thereof:
for there is none besides thee; there is no God besides him; no being but what is of him, and none is holy but by him; the holiness of angels is from him; the holiness of Adam in innocence was of him; and all the holiness of his chosen ones comes from him, to which they are chosen by him, and which is secured in that choice unto them, and are sanctified by God the Father, in Christ, and through the Spirit:
neither is there any rock like our God; the word rock is used for Deity, and sometimes for a false one, Deut 32:31 and so it may here, and the sense be, there is no god like to our God; there is indeed none besides him; there are fictitious gods, and nominal ones, as the idols of the Gentiles, and who are so in an improper and figurative sense, as magistrates; but there is but one true and living God; nor is there any like him for the perfections of his nature, and the blessings of his goodness, whether in providence or grace. Under this metaphor of a rock, our Lord Jesus Christ is often signified; he is the rock of Israel, the rock of refuge, and of salvation; and there is no rock can do what he does, hide and shelter from the justice of God; there is no rock like him for strength and duration; none like him for a foundation to build upon, or for safety and protection from the wrath of God, and the rage of men, see Ps 18:31.
John Wesley
None holy - None so perfectly, unchangeably and constantly holy. None beside - Not only none is so holy as thou art, but in truth there is none holy besides thee; namely, entirely, or independently, but only by participation from thee. Any rock - Thou only art a sure defence and refuge to all that flee to thee.
2:32:3: Մի՛ պարծիք՝ եւ մի՛ խօսիք զամբարտաւանս. եւ մի՛ ելցէ մեծաբանութիւն ՚ի բերանոյ ձերմէ. զի Աստուած գիտութեանց Տէր, եւ Աստուած պատրաստէ զարուեստս իւր։
3 եւ քեզանից բացի սուրբ չկայ: Մի՛ պարծենաք ու մի՛ խօսէք ամբարտաւան բաներ, մեծախօսութիւն թող չլսուի ձեր բերանից, քանզի Աստուած իմացութիւնների Տէրն է, եւ նա՛ է պատրաստում իր զարմանահրաշ գործերը:
3 Ալ ասկէ յետոյ հպարտութիւնով մի՛ պարծենաք, Ու ձեր բերնէն ամբարտաւանութիւն թող չելլէ։Քանզի Տէրը գիտութեան Աստուածն է Ու անիկա ամենուն գործը կը կշռէ։
Մի՛ պարծիք եւ մի՛ խօսիք զամբարտաւանս, եւ մի՛ ելցէ մեծաբանութիւն ի բերանոյ ձերմէ. զի Աստուած գիտութեանց Տէր, եւ [32]Աստուած պատրաստէ զարուեստս իւր:

2:3: Մի՛ պարծիք՝ եւ մի՛ խօսիք զամբարտաւանս. եւ մի՛ ելցէ մեծաբանութիւն ՚ի բերանոյ ձերմէ. զի Աստուած գիտութեանց Տէր, եւ Աստուած պատրաստէ զարուեստս իւր։
3 եւ քեզանից բացի սուրբ չկայ: Մի՛ պարծենաք ու մի՛ խօսէք ամբարտաւան բաներ, մեծախօսութիւն թող չլսուի ձեր բերանից, քանզի Աստուած իմացութիւնների Տէրն է, եւ նա՛ է պատրաստում իր զարմանահրաշ գործերը:
3 Ալ ասկէ յետոյ հպարտութիւնով մի՛ պարծենաք, Ու ձեր բերնէն ամբարտաւանութիւն թող չելլէ։
Քանզի Տէրը գիտութեան Աստուածն է Ու անիկա ամենուն գործը կը կշռէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 Не умножайте речей надменных; дерзкие слова да не исходят из уст ваших; ибо Господь есть Бог ведения, и дела у Него взвешены.
2:3 μὴ μη not καυχᾶσθε καυχαομαι boast καὶ και and; even μὴ μη not λαλεῖτε λαλεω talk; speak ὑψηλά υψηλος high; lofty μὴ μη not ἐξελθάτω εξερχομαι come out; go out μεγαλορρημοσύνη μεγαλορρημοσυνη from; out of τοῦ ο the στόματος στομα mouth; edge ὑμῶν υμων your ὅτι οτι since; that θεὸς θεος God γνώσεων γνωσις knowledge; knowing κύριος κυριος lord; master καὶ και and; even θεὸς θεος God ἑτοιμάζων ετοιμαζω prepare ἐπιτηδεύματα επιτηδευμα he; him
2:3 אַל־ ʔal- אַל not תַּרְבּ֤וּ tarbˈû רבה be many תְדַבְּרוּ֙ ṯᵊḏabbᵊrˌû דבר speak גְּבֹהָ֣ה gᵊvōhˈā גָּבֹהַּ high גְבֹהָ֔ה ḡᵊvōhˈā גָּבֹהַּ high יֵצֵ֥א yēṣˌē יצא go out עָתָ֖ק ʕāṯˌāq עָתָק unrestrained מִ mi מִן from פִּיכֶ֑ם ppîḵˈem פֶּה mouth כִּ֣י kˈî כִּי that אֵ֤ל ʔˈēl אֵל god דֵּעֹות֙ dēʕôṯ דֵּעָה knowledge יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְו *wᵊ וְ and לֹ֥ולא *lˌô לְ to נִתְכְּנ֖וּ niṯkᵊnˌû תכן estimate עֲלִלֹֽות׃ ʕᵃlilˈôṯ עֲלִילָה deed
2:3. nolite multiplicare loqui sublimia gloriantes recedant vetera de ore vestro quoniam Deus scientiarum Dominus est et ipsi praeparantur cogitationesDo not multiply to speak lofty things, boasting: let old matters depart from your mouth: for the Lord is a God of all knowledge, and to him are thoughts prepared.
3. Talk no more so exceeding proudly; let not arrogancy come out of your mouth: for the LORD is a God of knowledge, and by him actions are weighed.
2:3. Do not continue speaking of great things, boasting. Let what is old depart from your mouth. For the Lord is the God of knowledge, and thoughts are prepared for him.
2:3. Talk no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the LORD [is] a God of knowledge, and by him actions are weighed.
Talk no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the LORD [is] a God of knowledge, and by him actions are weighed:

2:3 Не умножайте речей надменных; дерзкие слова да не исходят из уст ваших; ибо Господь есть Бог ведения, и дела у Него взвешены.
2:3
μὴ μη not
καυχᾶσθε καυχαομαι boast
καὶ και and; even
μὴ μη not
λαλεῖτε λαλεω talk; speak
ὑψηλά υψηλος high; lofty
μὴ μη not
ἐξελθάτω εξερχομαι come out; go out
μεγαλορρημοσύνη μεγαλορρημοσυνη from; out of
τοῦ ο the
στόματος στομα mouth; edge
ὑμῶν υμων your
ὅτι οτι since; that
θεὸς θεος God
γνώσεων γνωσις knowledge; knowing
κύριος κυριος lord; master
καὶ και and; even
θεὸς θεος God
ἑτοιμάζων ετοιμαζω prepare
ἐπιτηδεύματα επιτηδευμα he; him
2:3
אַל־ ʔal- אַל not
תַּרְבּ֤וּ tarbˈû רבה be many
תְדַבְּרוּ֙ ṯᵊḏabbᵊrˌû דבר speak
גְּבֹהָ֣ה gᵊvōhˈā גָּבֹהַּ high
גְבֹהָ֔ה ḡᵊvōhˈā גָּבֹהַּ high
יֵצֵ֥א yēṣˌē יצא go out
עָתָ֖ק ʕāṯˌāq עָתָק unrestrained
מִ mi מִן from
פִּיכֶ֑ם ppîḵˈem פֶּה mouth
כִּ֣י kˈî כִּי that
אֵ֤ל ʔˈēl אֵל god
דֵּעֹות֙ dēʕôṯ דֵּעָה knowledge
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְו
*wᵊ וְ and
לֹ֥ולא
*lˌô לְ to
נִתְכְּנ֖וּ niṯkᵊnˌû תכן estimate
עֲלִלֹֽות׃ ʕᵃlilˈôṯ עֲלִילָה deed
2:3. nolite multiplicare loqui sublimia gloriantes recedant vetera de ore vestro quoniam Deus scientiarum Dominus est et ipsi praeparantur cogitationes
Do not multiply to speak lofty things, boasting: let old matters depart from your mouth: for the Lord is a God of all knowledge, and to him are thoughts prepared.
2:3. Do not continue speaking of great things, boasting. Let what is old depart from your mouth. For the Lord is the God of knowledge, and thoughts are prepared for him.
2:3. Talk no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the LORD [is] a God of knowledge, and by him actions are weighed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Обращение к людям, которые, по своей дерзости и неведению путей Божиих, упрекали Анну ее бесплодием.
Adam Clarke: Commentary on the Bible - 1831
2:3: A God of knowledge - He is the most wise, teaching all good, and knowing all things.
Actions are weighed - נתכנו nithkenu, they are directed; it is by his counsel alone that we can successfully begin, continue, or end, any work.
1 Kings (1 Samuel) 2:4
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: let not arrogancy: Heb. hard, Psa 94:4; Pro 8:13; Isa 37:23; Dan 4:30, Dan 4:31, Dan 4:37; Mal 3:13; Jde 1:15, Jde 1:16
a God: Kg1 8:39; Psa 44:21, Psa 94:7-10, Psa 147:5; Jer 17:10; Heb 4:12; Rev 2:23
by him: Job 31:6; Isa 26:7; Dan 5:27
Geneva 1599
Talk (d) no more so exceeding proudly; let [not] arrogancy come out of your mouth: for the LORD [is] a God of knowledge, and by him actions are weighed.
(d) In that you condemn my barrenness, you show your pride against God.
John Gill
Talk no more so exceeding proudly,.... At such an high rate, in such an overbearing manner, as if above everyone; this may have respect to Peninnah, and all that joined with her to provoke Hannah to anger, and make her fret, insulting and triumphing over her, because she had not children, as they had; but now their mouths would be stopped, and their talk over, and not give themselves the haughty airs they had done, at least there would be no occasion for them:
let not arrogancy come out of your mouth; arrogating to themselves, and to their merits, what they enjoyed, as children, riches, &c. when all come from the Lord; or what is "hard" (i), intolerable, which bears so hard on those to whom it is said, that it cannot be bore with; or what is "old" (k), and trite, old sayings concerning barren women, as if of no use in the world, and disagreeable to God, and as having no share in his favour. The Targum renders the word by reproaches, or blasphemies:
for the Lord is a God of knowledge; or knowledges (l): of perfect knowledge; he knows all persons and things; he knows himself, his perfections, purposes, thoughts, words and works; he knows all his creatures, animate and inanimate, rational and irrational, angels and men; the hearts of all men; all that they say, all their hard sayings, all their proud, haughty, overbearing expressions, calumnies, and reproaches, as well as all they think and all they do, good or bad; and God will sooner or later convince them of and punish them for their hard speeches against his people: and he is the author of all knowledge, natural, civil, spiritual, and evangelical:
and by him actions are weighed: his own actions; his works "ad intra"; his purposes and decrees, the counsels of his will, and the thoughts of his heart, the things his mind is set upon; all his appointments and designs, his whole will and pleasure; all are pondered by him, and are formed with the utmost wisdom, and for the best ends and purposes: and all, his actions and works without, whether of creation, providence, and grace, all are weighed and done according to infinite wisdom, unerring justice and truth; all respecting things temporal or spiritual, what relate to the outward estate of men, or to their everlasting happiness: all the actions of men, as they are known unto him, they are weighed and examined by him, whether they proceed from a right principle to a right end or not; upon which, many actions, thought to be good, are not found to be so, and others, though good, yet not found perfect before God; so that there is no justification nor salvation by the best: or the sense is, such actions as are done well, they are "directed to him" (m); as they are ordained by him that men should walk in them, they are for his use, and are done with a view to his glory. There is a double reading of these words; the marginal, which we follow, is "to" or "by him" actions are directed or weighed; but the textual reading is a negative, "actions are not weighed" (n), or numbered; the works of God cannot be comprehended, or the actions of men are not disposed and ordered without his will and pleasure, or cannot be performed unless he wills or permits; and all are disposed of, overruled, and directed, to answer his own ends and purposes.
(i) "durum", Vatablus, Drusius, Piscator; so R. Isaiah. (k) "Vetera", V. L. "vetus", Pagninus, Montanus. (l) "Deus scientiarum", V. L. Pagninus, Montanus, Tigurine version, Drusius. (m) "ipsi directa sunt", Pagninus. (n) "Non disponuntur", Junius & Tremellius; "non numerantur", so some in Vatablus; "non perficiuntur", so some in Munster.
John Wesley
Talk no more - Thou Peninnah, boast no more of thy numerous off - spring, and speak no more insolently and scornfully of me. She speaks of her in the plural number, because she would not expose her name to censure. Of knowledge - He knoweth thy heart, and all that pride, and envy, and contempt of me, which thy own conscience knows; and all thy perverse carriage towards me. Actions - That is, he trieth all mens thoughts and actions, (for the Hebrew word signifies both) as a just judge, to give to every one according to their works.
2:42:4: Աղեղունք հզօրաց տկարացա՛ն, եւ տկարք զգեցան զօրութիւն։
4 Հզօրների աղեղները տկարացան, իսկ տկարները զօրութիւն ստացան:
4 Զօրաւորներուն աղեղները կոտրեցան Ու տկարները ոյժ հագան։
Աղեղունք հզօրաց տկարացան, եւ տկարք զգեցան զօրութիւն:

2:4: Աղեղունք հզօրաց տկարացա՛ն, եւ տկարք զգեցան զօրութիւն։
4 Հզօրների աղեղները տկարացան, իսկ տկարները զօրութիւն ստացան:
4 Զօրաւորներուն աղեղները կոտրեցան Ու տկարները ոյժ հագան։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 Лук сильных преломляется, а немощные препоясываются силою;
2:4 τόξον τοξον bow δυνατῶν δυνατος possible; able ἠσθένησεν ασθενεω infirm; ail καὶ και and; even ἀσθενοῦντες ασθενεω infirm; ail περιεζώσαντο περιζωννυμι wrap; gird up δύναμιν δυναμις power; ability
2:4 קֶ֥שֶׁת qˌešeṯ קֶשֶׁת bow גִּבֹּרִ֖ים gibbōrˌîm גִּבֹּור vigorous חַתִּ֑ים ḥattˈîm חַת terror-filled וְ wᵊ וְ and נִכְשָׁלִ֖ים niḵšālˌîm כשׁל stumble אָ֥זְרוּ ʔˌāzᵊrû אזר put on חָֽיִל׃ ḥˈāyil חַיִל power
2:4. arcus fortium superatus est et infirmi accincti sunt roboreThe bow of the mighty is overcome, and the weak are girt with strength.
4. The bows of the mighty men are broken, and they that stumbled are girded with strength.
2:4. The bow of the powerful has been overwhelmed, and the weak have been girded with strength.
2:4. The bows of the mighty men [are] broken, and they that stumbled are girded with strength.
The bows of the mighty men [are] broken, and they that stumbled are girded with strength:

2:4 Лук сильных преломляется, а немощные препоясываются силою;
2:4
τόξον τοξον bow
δυνατῶν δυνατος possible; able
ἠσθένησεν ασθενεω infirm; ail
καὶ και and; even
ἀσθενοῦντες ασθενεω infirm; ail
περιεζώσαντο περιζωννυμι wrap; gird up
δύναμιν δυναμις power; ability
2:4
קֶ֥שֶׁת qˌešeṯ קֶשֶׁת bow
גִּבֹּרִ֖ים gibbōrˌîm גִּבֹּור vigorous
חַתִּ֑ים ḥattˈîm חַת terror-filled
וְ wᵊ וְ and
נִכְשָׁלִ֖ים niḵšālˌîm כשׁל stumble
אָ֥זְרוּ ʔˌāzᵊrû אזר put on
חָֽיִל׃ ḥˈāyil חַיִל power
2:4. arcus fortium superatus est et infirmi accincti sunt robore
The bow of the mighty is overcome, and the weak are girt with strength.
2:4. The bow of the powerful has been overwhelmed, and the weak have been girded with strength.
2:4. The bows of the mighty men [are] broken, and they that stumbled are girded with strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-9: Все и все в руках Божиих. Пути Его неисповедимы, могущество и разум Его бесконечны. Те, что казались нам снаружи крепкими, обеспеченными и славными, часто оказываются пред судом Всеведущего и Всесвятого (ст. 3) Господа нравственно слабыми, недостойными, как бы обреченными на погибель своим собственным ничтожеством. Люди же, казавшиеся нам наружно слабыми, недостойными милостей Божиих, часто оказываются превознесенными Им за свои внутренние достоинства.
Adam Clarke: Commentary on the Bible - 1831
2:4: The bows of the mighty - The Targum considers the first verse as including a prophecy against the Philistines; the second verse, against Sennacherib and his army; the third, against Nebuchadnezzar and the Chaldeans; the fourth, against the Greeks; the fifth, against Haman and his posterity; and the tenth, against Magog, and the enemies of the Messiah.
1 Kings (1 Samuel) 2:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: The bows: Psa 37:15, Psa 37:17, Psa 46:9, Psa 76:3
stumbled: Isa 10:4; Jer 37:10; Co2 4:9, Co2 4:10, Co2 12:9; Eph 6:14; Phi 4:13; Heb 11:34
John Gill
The bows of the mighty men are broken,.... Hannah, from relating gracious experiences, and celebrating, the divine perfections of holiness, omniscience, and sovereignty, passes on to take notice of the dealings of God with men in providence and grace; bows are here put for all military arms, which men of might and war make use of, and which God can easily break in pieces, and so make war to cease in the earth, and hinder warlike men from doing what they design and attempt; they are enfeebled and weakened by him, and their hands cannot perform their enterprises: so the bows of Satan, and his principalities and powers, are broken, and his fiery darts are quenched, and the people of the Lord enabled to stand against him, and wrestle with him and them, being strong in the Lord, and in the power of his might, as it follows:
and they that stumbled are girt with strength; who, through weakness, are ready to stumble at everything they meet with in the way; yet, being girded with strength by the Lord, are able to do great exploits, as David did, that being his case, Ps 18:29, so such as are weak in grace, in faith, in knowledge, and ready to stumble at every trial and exercise, let it come from what quarter it will; yet being girded by the Lord with strength, are able to exercise grace, perform duty, go through every service they are called to, whether in a way of doing or suffering, to bear the yoke and cross of Christ, to oppose every enemy, to walk on in the ways of God, and to persevere in faith and holiness to the end.
John Wesley
Bows - The strength of which they boasted. Stumbled - Or, were weak, or feeble, in body and spirit.
2:52:5: Լցեալք հացիւ՝ նուաղեցին. եւ քաղցեալք բնակեցան յերկրի. զի ամուլն ծնաւ եւթն, եւ բազմածինն նուաղեաց յորդւոց։
5 Հացով կշտացածները հիւծուեցին, իսկ քաղցածները երկրում բնակուեցին, ամուլը եօթը որդի ծնեց, իսկ բազմածինը դադարեց որդի ունենալուց:
5 Կուշտ եղողները հացի համար վարձկան եղան Եւ անօթի եղողները կշտացան ու աշխատանքը թողուցին, Ամուլը եօթը զաւակ ծնաւ Ու շատ զաւակ ունեցողը տկարացաւ։
Լցեալք հացիւ [33]նուաղեցին, եւ քաղցեալք բնակեցան յերկրի. զի`` ամուլն ծնաւ եւթն, եւ բազմածինն նուաղեաց յորդւոց:

2:5: Լցեալք հացիւ՝ նուաղեցին. եւ քաղցեալք բնակեցան յերկրի. զի ամուլն ծնաւ եւթն, եւ բազմածինն նուաղեաց յորդւոց։
5 Հացով կշտացածները հիւծուեցին, իսկ քաղցածները երկրում բնակուեցին, ամուլը եօթը որդի ծնեց, իսկ բազմածինը դադարեց որդի ունենալուց:
5 Կուշտ եղողները հացի համար վարձկան եղան Եւ անօթի եղողները կշտացան ու աշխատանքը թողուցին, Ամուլը եօթը զաւակ ծնաւ Ու շատ զաւակ ունեցողը տկարացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 сытые работают из хлеба, а голодные отдыхают; даже бесплодная рождает семь раз, а многочадная изнемогает.
2:5 πλήρεις πληρης full ἄρτων αρτος bread; loaves ἠλαττώθησαν αλασσω and; even οἱ ο the πεινῶντες πειναω hungry παρῆκαν παριημι neglect; slack γῆν γη earth; land ὅτι οτι since; that στεῖρα στειρος barren ἔτεκεν τικτω give birth; produce ἑπτά επτα seven καὶ και and; even ἡ ο the πολλὴ πολυς much; many ἐν εν in τέκνοις τεκνον child ἠσθένησεν ασθενεω infirm; ail
2:5 שְׂבֵעִ֤ים śᵊvēʕˈîm שָׂבֵעַ sated בַּ ba בְּ in † הַ the לֶּ֨חֶם֙ llˈeḥem לֶחֶם bread נִשְׂכָּ֔רוּ niśkˈārû שׂכר hire וּ û וְ and רְעֵבִ֖ים rᵊʕēvˌîm רָעֵב hungry חָדֵ֑לּוּ ḥāḏˈēllû חדל cease עַד־ ʕaḏ- עַד unto עֲקָרָה֙ ʕᵃqārˌā עָקָר barren יָלְדָ֣ה yālᵊḏˈā ילד bear שִׁבְעָ֔ה šivʕˈā שֶׁבַע seven וְ wᵊ וְ and רַבַּ֥ת rabbˌaṯ רַב much בָּנִ֖ים bānˌîm בֵּן son אֻמְלָֽלָה׃ ʔumlˈālā אמל wither
2:5. saturati prius pro pane se locaverunt et famelici saturati sunt donec sterilis peperit plurimos et quae multos habebat filios infirmata estThey that were full before, have hired out themselves for bread: and the hungry are filled, so that the barren hath borne many: and she that had many children is weakened.
5. They that were full have hired out themselves for bread; and they that were hungry have ceased: yea, the barren hath borne seven; and she that hath many children languisheth.
2:5. Those who before were filled, have hired themselves out for bread. And the starving have been filled, so that the barren have given birth to many. But she who had borne many sons has become unable.
2:5. [They that were] full have hired out themselves for bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.
They that were full have hired out themselves for bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble:

2:5 сытые работают из хлеба, а голодные отдыхают; даже бесплодная рождает семь раз, а многочадная изнемогает.
2:5
πλήρεις πληρης full
ἄρτων αρτος bread; loaves
ἠλαττώθησαν αλασσω and; even
οἱ ο the
πεινῶντες πειναω hungry
παρῆκαν παριημι neglect; slack
γῆν γη earth; land
ὅτι οτι since; that
στεῖρα στειρος barren
ἔτεκεν τικτω give birth; produce
ἑπτά επτα seven
καὶ και and; even
ο the
πολλὴ πολυς much; many
ἐν εν in
τέκνοις τεκνον child
ἠσθένησεν ασθενεω infirm; ail
2:5
שְׂבֵעִ֤ים śᵊvēʕˈîm שָׂבֵעַ sated
בַּ ba בְּ in
הַ the
לֶּ֨חֶם֙ llˈeḥem לֶחֶם bread
נִשְׂכָּ֔רוּ niśkˈārû שׂכר hire
וּ û וְ and
רְעֵבִ֖ים rᵊʕēvˌîm רָעֵב hungry
חָדֵ֑לּוּ ḥāḏˈēllû חדל cease
עַד־ ʕaḏ- עַד unto
עֲקָרָה֙ ʕᵃqārˌā עָקָר barren
יָלְדָ֣ה yālᵊḏˈā ילד bear
שִׁבְעָ֔ה šivʕˈā שֶׁבַע seven
וְ wᵊ וְ and
רַבַּ֥ת rabbˌaṯ רַב much
בָּנִ֖ים bānˌîm בֵּן son
אֻמְלָֽלָה׃ ʔumlˈālā אמל wither
2:5. saturati prius pro pane se locaverunt et famelici saturati sunt donec sterilis peperit plurimos et quae multos habebat filios infirmata est
They that were full before, have hired out themselves for bread: and the hungry are filled, so that the barren hath borne many: and she that had many children is weakened.
2:5. Those who before were filled, have hired themselves out for bread. And the starving have been filled, so that the barren have given birth to many. But she who had borne many sons has become unable.
2:5. [They that were] full have hired out themselves for bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: They that were full - All the things mentioned in these verses frequently happen in the course of the Divine providence; and indeed it is the particular providence of God that Hannah seems more especially to celebrate through the whole of this simple yet sublime ode.
1 Kings (1 Samuel) 2:6
Albert Barnes: Notes on the Bible - 1834
2:5: See an instance in Sa1 2:36. See, too, in Eze 13:19, another example of hire paid in bread.
Ceased - i. e. were at rest, did no work. The general sense is expressed by the translation of the Latin Version, "they were filled."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: full: Psa 34:10; Luk 1:53, Luk 16:25
the barren: Sa1 1:20; Psa 113:9
waxed feeble: Sa1 1:6; Isa 54:1; Jer 15:9; Gal 4:27
Geneva 1599
[They that were] full have hired out themselves for (e) bread; and [they that were] hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.
(e) They sell their labours for necessary food.
John Gill
They that are full have hired out themselves for bread,.... Such as have been full of the good things of this life have been stripped of all, and reduced to such circumstances as to be obliged to hire themselves out to persons to labour under them for their bread. Hannah has either respect to some instances she had known, or prophesies of what would be hereafter, and was fulfilled in the Israelites, when in the hands of the Egyptians and Assyrians, Lam 4:6 and may be exemplified in the case of the prodigal son, Lk 15:13 and is true of such who have larger gifts, but not grace, and which they exercise for lucre sake, and are mere hirelings; and of self-righteous persons who are full of themselves, of their goodness and righteousness, purity, and power; are quite mercenary do all they do for gain, work for life, and labour for perishing meat, and for that which is not bread, and is unsatisfying:
and they that were hungry ceased; that is, from being hungry, being filled with good things, having a large and sufficient supply to satisfy their craving desires, Lk 1:53. Such are the changes sometimes in Providence, that those who have lived in great plenty and fulness are obliged to work for their bread; and, on the other hand, such as have been starving, and in furnishing circumstances, have been brought into very plentiful and affluent ones. The "hungry", in a spiritual sense, are such who hunger an thirst after Christ, and his righteousness, for justification before God; after him and his blood for the remission of their sins, and the cleansing of their souls; after him, and salvation by him, in whom alone it is to be had; after a view of interest in him, and a greater degree of knowledge of him; and after more communion with him in his word and ordinances; and after the enjoyment of them for that purpose: now when they enjoy what they are craving after, they cease to hire out themselves for bread, as others do; they do not cease from working, but from dependence on their works, on which they cannot feed and live, having found and got other and better bread to feed upon; they cease to be hungry, for they are filled and satisfied with the love of God, with the righteousness of Christ, with the blessings of grace, and salvation by him, with the goodness of his house, and with all the fulness of God and Christ; and so having what satisfies them, they desire no other food, shall have no more want, or be in a starving condition any more, especially this will be the case hereafter:
so that the barren hath born seven; meaning herself, who had born many, even five children besides Samuel, 1Kings 2:20 which either was the case before this song was delivered; or rather what she believed would be the case after Eli had blessed her, and prayed for the children by her; seven being a number put for many, Prov 24:16.
and she that hath many children is waxed feeble; and incapable of bearing more; and stripped of what she had; this may be understood of Peninnah, concerning whom the Jews have this tradition (o), which Jarchi relates, that when Hannah bore one child, Peninnah buried two; and whereas Hannah had five, Peninnah lost all her ten children. This may be applied to the case of the Gentile and Jewish churches, under the Gospel dispensation, when more were the children of the desolate or barren, the Gentiles, than of the married wife, the Jews, Is 54:1.
(o) Vid. Hieron, Trad. Heb. in. lib. Reg. fol. 34. K.
John Wesley
Hired themselves out for bread - It is the same thing which is expressed both in divers metaphors in the foregoing, and following verses. Ceased - That is, ceased to be hungry. Seven - That is, many, as seven is often used. She speaks in the prophetick style, the past time, for the future; for though she had actually born but one, yet she had a confident persuasion that she should have more, which was grounded either upon some particular assurance from God; or rather upon the prayer or prediction of Eli. She - That is, Peninnah. Feeble - Either because she was now past child - bearing: or, because divers of her children, which were her strength and her glory, were dead, as the Hebrew doctors relate.
Robert Jamieson, A. R. Fausset and David Brown
they that were hungry ceased--that is, to hunger.
the barren hath born seven--that is, many children.
2:62:6: Տէր մեռուցանէ եւ կեցուցանէ. իջուցանէ ՚ի դժոխս եւ հանէ։
6 Տէրն է սպանում եւ ապրեցնում, իջեցնում գերեզման եւ դուրս բերում այնտեղից:
6 Մեռցնողն ու կենդանացնողը, Գերեզմանը իջեցնողն ու վեր հանողը Տէրն է։
Տէր մեռուցանէ եւ կեցուցանէ, իջուցանէ ի դժոխս եւ հանէ:

2:6: Տէր մեռուցանէ եւ կեցուցանէ. իջուցանէ ՚ի դժոխս եւ հանէ։
6 Տէրն է սպանում եւ ապրեցնում, իջեցնում գերեզման եւ դուրս բերում այնտեղից:
6 Մեռցնողն ու կենդանացնողը, Գերեզմանը իջեցնողն ու վեր հանողը Տէրն է։
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2:62:6 Господь умерщвляет и оживляет, низводит в преисподнюю и возводит;
2:6 κύριος κυριος lord; master θανατοῖ θανατοω put to death καὶ και and; even ζωογονεῖ ζωογονεω produce life; make live κατάγει καταγω lead down; draw up εἰς εις into; for ᾅδου αδης Hades καὶ και and; even ἀνάγει αναγω lead up; head up
2:6 יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֵמִ֣ית mēmˈîṯ מות die וּ û וְ and מְחַיֶּ֑ה mᵊḥayyˈeh חיה be alive מֹורִ֥יד môrˌîḏ ירד descend שְׁאֹ֖ול šᵊʔˌôl שְׁאֹול nether world וַ wa וְ and יָּֽעַל׃ yyˈāʕal עלה ascend
2:6. Dominus mortificat et vivificat deducit ad infernum et reducitThe Lord killeth and maketh alive, he bringeth down to hell, and bringeth back again.
6. The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up.
2:6. The Lord brings death, and he gives life. He leads away to death, and he brings back again.
2:6. The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up.
The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up:

2:6 Господь умерщвляет и оживляет, низводит в преисподнюю и возводит;
2:6
κύριος κυριος lord; master
θανατοῖ θανατοω put to death
καὶ και and; even
ζωογονεῖ ζωογονεω produce life; make live
κατάγει καταγω lead down; draw up
εἰς εις into; for
ᾅδου αδης Hades
καὶ και and; even
ἀνάγει αναγω lead up; head up
2:6
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מֵמִ֣ית mēmˈîṯ מות die
וּ û וְ and
מְחַיֶּ֑ה mᵊḥayyˈeh חיה be alive
מֹורִ֥יד môrˌîḏ ירד descend
שְׁאֹ֖ול šᵊʔˌôl שְׁאֹול nether world
וַ wa וְ and
יָּֽעַל׃ yyˈāʕal עלה ascend
2:6. Dominus mortificat et vivificat deducit ad infernum et reducit
The Lord killeth and maketh alive, he bringeth down to hell, and bringeth back again.
2:6. The Lord brings death, and he gives life. He leads away to death, and he brings back again.
2:6. The LORD killeth, and maketh alive: he bringeth down to the grave, and bringeth up.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:6: The Lord killeth - God is the arbiter of life and death; he only can give life, and he only has a right to take it away.
He bringeth down to the grave - The Hebrew word שאול sheol, which we translate grave, seems to have the same meaning in the Old Testament with ἁδης, hades in the New, which is the word generally used by the Septuagint for the other. It means the grave, the state of the dead, and the invisible place, or place of separate spirits. Sometimes we translate it hell, which now means the state of perdition, or place of eternal torments; but as this comes from the Saxon, to cover or conceal, it means only the covered place. In some parts of England the word helling is used for the covers of a book, the slating of a house, etc. The Targum seems to understand it of death and the resurrection. "He kills and commands to give life; he causes to descend into Sheol, that in the time to come he may bring them into the lives of eternity," i.e., the life of shame and everlasting contempt, and the life of glory.
1 Kings (1 Samuel) 2:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: killeth: Deu 32:39; Kg2 5:7; Job 5:18; Psa 68:20; Hos 6:1, Hos 6:2; Joh 5:25-29, Joh 11:25; Rev 1:18
he bringeth: Sa1 20:3; Psa 116:3; Isa 26:19; Jon 2:2-6; Mat 12:40; Co2 1:9, Co2 1:10
John Gill
The Lord killeth, and maketh alive,.... Which is true of different persons; some he takes away by death, and others he preserves and continues in life; and of the same persons, whom God removes by death, and restores them to life again, of which there are instances both in the Old and New Testament; and be they which they will, both are of God, he is the great Disposer of life and death. Death is of him; it is by his appointment; it is sent by his order; and when it has a commission from him, there is no resisting it; and let it be brought about by what means it will, still it is of God: and life is of him; it is first given by him, and it is preserved by him; and though taken away, it shall be restored at the resurrection of the dead; of which some interpret this clause, as Kimchi and Ben Gersom observe: and what is here said is true, in a spiritual sense; the Lord kills by the law, or shows men that they are dead in sin, and in a legal sense; and he makes alive by his Spirit, through the Gospel, quickening such who were dead in trespasses and sins; which is his own work, and the effect of divine power and grace; See Gill on Deut 32:39.
he bringeth down to the grave, and bringeth up; he bringeth some very near to the grave, to the very brink of it; so that in their own apprehensions, and in the opinion of their friends, they are just dropping into it, and no hope of recovery left; when he says to them "Return", and brings them back from the pit, and delivers them from going into it, Job 33:22 and even when they are laid in it, he brings up out of it again, as in the case of Lazarus, and which will be the case in the resurrection, Jn 5:28.
John Wesley
Killeth - The same person whom he first killeth, or bringeth nigh unto death, he afterwards raiseth to life. Me, who was almost consumed with grief, he hath revived. The name of death both in sacred scripture, and profane writers, is often given to great Calamities.
Robert Jamieson, A. R. Fausset and David Brown
he bringeth down to the grave, and bringeth up--that is, He reduces to the lowest state of degradation and misery, and restores to prosperity and happiness.
2:72:7: Տէր աղքատացուցանէ եւ մեծացուցանէ. խոնարհեցուցանէ՛ եւ բարձրացուցանէ,
7 Տէրն է աղքատացնում ու հարստացնում, ստորացնում ու բարձրացնում:
7 Աղքատացնողն ու հարստացնողը, Ցածցնողն ու բարձրացնողը Տէրն է։
Տէր աղքատացուցանէ եւ մեծացուցանէ, խոնարհեցուցանէ եւ բարձրացուցանէ:

2:7: Տէր աղքատացուցանէ եւ մեծացուցանէ. խոնարհեցուցանէ՛ եւ բարձրացուցանէ,
7 Տէրն է աղքատացնում ու հարստացնում, ստորացնում ու բարձրացնում:
7 Աղքատացնողն ու հարստացնողը, Ցածցնողն ու բարձրացնողը Տէրն է։
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2:72:7 Господь делает нищим и обогащает, унижает и возвышает.
2:7 κύριος κυριος lord; master πτωχίζει πτωχιζω and; even πλουτίζει πλουτιζω enrich ταπεινοῖ ταπεινοω humble; bring low καὶ και and; even ἀνυψοῖ ανυψοω raise up; exalt
2:7 יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מֹורִ֣ישׁ môrˈîš ירשׁ trample down וּ û וְ and מַעֲשִׁ֑יר maʕᵃšˈîr עשׁר become rich מַשְׁפִּ֖יל mašpˌîl שׁפל be low אַף־ ʔaf- אַף even מְרֹומֵֽם׃ mᵊrômˈēm רום be high
2:7. Dominus pauperem facit et ditat humiliat et sublevatThe Lord maketh poor and maketh rich, he humbleth and he exalteth:
7. The LORD maketh poor, and maketh rich: he bringeth low, he also lifteth up.
2:7. The Lord impoverishes, and he enriches. He humbles, and he lifts up.
2:7. The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.
The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up:

2:7 Господь делает нищим и обогащает, унижает и возвышает.
2:7
κύριος κυριος lord; master
πτωχίζει πτωχιζω and; even
πλουτίζει πλουτιζω enrich
ταπεινοῖ ταπεινοω humble; bring low
καὶ και and; even
ἀνυψοῖ ανυψοω raise up; exalt
2:7
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מֹורִ֣ישׁ môrˈîš ירשׁ trample down
וּ û וְ and
מַעֲשִׁ֑יר maʕᵃšˈîr עשׁר become rich
מַשְׁפִּ֖יל mašpˌîl שׁפל be low
אַף־ ʔaf- אַף even
מְרֹומֵֽם׃ mᵊrômˈēm רום be high
2:7. Dominus pauperem facit et ditat humiliat et sublevat
The Lord maketh poor and maketh rich, he humbleth and he exalteth:
2:7. The Lord impoverishes, and he enriches. He humbles, and he lifts up.
2:7. The LORD maketh poor, and maketh rich: he bringeth low, and lifteth up.
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Adam Clarke: Commentary on the Bible - 1831
2:7: The Lord maketh poor - For many cannot bear affluence, and if God should continue to trust them with riches, they would be their ruin.
Maketh rich - Some he can trust, and therefore makes them stewards of his secular bounty.
1 Kings (1 Samuel) 2:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: maketh: Deu 8:17, Deu 8:18; Job 1:21, Job 5:11; Psa 102:10
bringeth: Psa 75:7; Isa 2:12; Jam 1:9, Jam 1:10, Jam 4:10
John Gill
The Lord maketh poor, and maketh rich,.... Which is true in a natural sense of the same persons, as might be exemplified in the case of Job; and of different persons, as in the parable of the rich man and Lazarus; for both poverty and riches are of God, see Prov 22:2. Poverty is of God; for though it is sometimes owing to a man's own conduct, yet that there is such a difference among men in general, that some should be poor, and others rich, is owing to the wise providence of God, that men may be dependent on one another. Riches are of God, and are the gifts of his bountiful providence; for though they are oftentimes the fruits of industry and diligence, as means, yet not always; and whenever they are, they are to be ascribed to the blessing of God attending the diligent hand. This is also true in a spiritual sense; for though spiritual poverty is owing to the fall of Adam, and to the actual sins and transgressions of men, whereby they become poor and miserable, yet all this is not without the knowledge and will of God: and it is he that makes men sensible of their poverty, and then makes them rich in spiritual things, with his own grace, and the blessings of it, with the riches of grace here, and of glory hereafter; all which flow from the good will of God, who has laid up much for his people, bestowed much on them, and entitles them to more; and which come to them through the poverty of Christ, who, though he was rich, became poor, that they through his poverty might be made rich, 2Cor 8:9 he bringeth low, and lifteth up; which has been verified in the same persons, as in Job, Nebuchadnezzar, &c. and in different persons, for he puts down one, and raises up another; so he rejected Saul from being king, and took David from the sheepfold, debased Haman, and raised Mordecai to great dignity: and, in a spiritual sense, the Lord shows men the low estate and condition they are brought into by sin, humbles them under a sense of it, brings down their proud spirits to sit at the feet of Jesus, and to submit to him, and to his righteousness; and he lifts them up by his son out of their fallen, captive, and miserable estate, and by his Spirit and grace brings them out of the horrible pit of nature into the state of grace; sets them upon the rock Christ, and makes their mountain to stand strong by the discoveries of his love, and will at last lift them up to glory, and place them on the same throne with Christ.
2:82:8: կանգնէ յերկրէ զտնանկն, եւ յարուցանէ՛ զաղքատն յաղբեւաց. նստուցանել զնոսա ընդ զօրաւո՛րս ժողովրդեան. եւ աթոռ փառաց ժառանգեցուցանէ նոցա[2841]։ [2841] Ոմանք. Նստուցանէ զնա ընդ զօ՛՛։
8 Գետնից բարձրացնում է տնանկին, աղքատին հանում աղբանոցից, որ նրանց նստեցնի ժողովրդի իշխանների հետ ու փառքի գահին բազմեցնի նրանց:
8 Անիկա աղքատը փոշիէն կը վերցնէ Ու կարօտը աղբիւսէն կը հանէ, Որպէս զի իշխաններուն հետ նստեցնէ Ու փառքի աթոռը անոնց ժառանգութիւն տայ. Քանզի երկրի հիմերը Տէրոջն են Ու աշխարհը անոնց վրայ հաստատեց։
Կանգնէ յերկրէ զտնանկն, եւ յարուցանէ զաղքատն յաղբեւաց, նստուցանել զնոսա ընդ զօրաւորս ժողովրդեան. եւ աթոռ փառաց ժառանգեցուցանէ [34]նոցա:

2:8: կանգնէ յերկրէ զտնանկն, եւ յարուցանէ՛ զաղքատն յաղբեւաց. նստուցանել զնոսա ընդ զօրաւո՛րս ժողովրդեան. եւ աթոռ փառաց ժառանգեցուցանէ նոցա[2841]։
[2841] Ոմանք. Նստուցանէ զնա ընդ զօ՛՛։
8 Գետնից բարձրացնում է տնանկին, աղքատին հանում աղբանոցից, որ նրանց նստեցնի ժողովրդի իշխանների հետ ու փառքի գահին բազմեցնի նրանց:
8 Անիկա աղքատը փոշիէն կը վերցնէ Ու կարօտը աղբիւսէն կը հանէ, Որպէս զի իշխաններուն հետ նստեցնէ Ու փառքի աթոռը անոնց ժառանգութիւն տայ. Քանզի երկրի հիմերը Տէրոջն են Ու աշխարհը անոնց վրայ հաստատեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Из праха подъемлет Он бедного, из брения возвышает нищего, посаждая с вельможами, и престол славы дает им в наследие; ибо у Господа основания земли, и Он утвердил на них вселенную.
2:8 ἀνιστᾷ ανιστημι stand up; resurrect ἀπὸ απο from; away γῆς γη earth; land πένητα πενης poor καὶ και and; even ἀπὸ απο from; away κοπρίας κοπρια dung hill ἐγείρει εγειρω rise; arise πτωχὸν πτωχος bankrupt; beggarly καθίσαι καθιζω sit down; seat μετὰ μετα with; amid δυναστῶν δυναστης dynasty; dynast λαῶν λαος populace; population καὶ και and; even θρόνον θρονος throne δόξης δοξα glory κατακληρονομῶν κατακληρονομεω possess; give possession αὐτοῖς αυτος he; him
2:8 מֵקִ֨ים mēqˌîm קום arise מֵ mē מִן from עָפָ֜ר ʕāfˈār עָפָר dust דָּ֗ל dˈāl דַּל poor מֵֽ mˈē מִן from אַשְׁפֹּת֙ ʔašpˌōṯ אַשְׁפֹּת ash pit יָרִ֣ים yārˈîm רום be high אֶבְיֹ֔ון ʔevyˈôn אֶבְיֹון poor לְ lᵊ לְ to הֹושִׁיב֙ hôšîv ישׁב sit עִם־ ʕim- עִם with נְדִיבִ֔ים nᵊḏîvˈîm נָדִיב willing וְ wᵊ וְ and כִסֵּ֥א ḵissˌē כִּסֵּא seat כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight יַנְחִלֵ֑ם yanḥilˈēm נחל take possession כִּ֤י kˈî כִּי that לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH מְצֻ֣קֵי mᵊṣˈuqê מָצוּק support אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וַ wa וְ and יָּ֥שֶׁת yyˌāšeṯ שׁית put עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon תֵּבֵֽל׃ tēvˈēl תֵּבֵל world
2:8. suscitat de pulvere egenum et de stercore elevat pauperem ut sedeat cum principibus et solium gloriae teneat Domini enim sunt cardines terrae et posuit super eos orbemHe raiseth up the needy from the dust, and lifteth up the poor from the dunghill: that he may sit with princes, and hold the throne of glory. For the poles of the earth are the Lord's, and upon them he hath set the world.
8. He raiseth up the poor out of the dust, he lifteth up the needy from the dunghill, to make them sit with princes, and inherit the throne of glory: for the pillars of the earth are the LORD’S, and he hath set the world upon them.
2:8. He raises up the indigent from the dust, and he lifts up the poor from filth, so that they may sit with princes, and take hold of a throne of glory. For the hinges of the earth belong to the Lord, and he has placed the globe upon them.
2:8. He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD’S, and he hath set the world upon them.
He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD' S, and he hath set the world upon them:

2:8 Из праха подъемлет Он бедного, из брения возвышает нищего, посаждая с вельможами, и престол славы дает им в наследие; ибо у Господа основания земли, и Он утвердил на них вселенную.
2:8
ἀνιστᾷ ανιστημι stand up; resurrect
ἀπὸ απο from; away
γῆς γη earth; land
πένητα πενης poor
καὶ και and; even
ἀπὸ απο from; away
κοπρίας κοπρια dung hill
ἐγείρει εγειρω rise; arise
πτωχὸν πτωχος bankrupt; beggarly
καθίσαι καθιζω sit down; seat
μετὰ μετα with; amid
δυναστῶν δυναστης dynasty; dynast
λαῶν λαος populace; population
καὶ και and; even
θρόνον θρονος throne
δόξης δοξα glory
κατακληρονομῶν κατακληρονομεω possess; give possession
αὐτοῖς αυτος he; him
2:8
מֵקִ֨ים mēqˌîm קום arise
מֵ מִן from
עָפָ֜ר ʕāfˈār עָפָר dust
דָּ֗ל dˈāl דַּל poor
מֵֽ mˈē מִן from
אַשְׁפֹּת֙ ʔašpˌōṯ אַשְׁפֹּת ash pit
יָרִ֣ים yārˈîm רום be high
אֶבְיֹ֔ון ʔevyˈôn אֶבְיֹון poor
לְ lᵊ לְ to
הֹושִׁיב֙ hôšîv ישׁב sit
עִם־ ʕim- עִם with
נְדִיבִ֔ים nᵊḏîvˈîm נָדִיב willing
וְ wᵊ וְ and
כִסֵּ֥א ḵissˌē כִּסֵּא seat
כָבֹ֖וד ḵāvˌôḏ כָּבֹוד weight
יַנְחִלֵ֑ם yanḥilˈēm נחל take possession
כִּ֤י kˈî כִּי that
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
מְצֻ֣קֵי mᵊṣˈuqê מָצוּק support
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
וַ wa וְ and
יָּ֥שֶׁת yyˌāšeṯ שׁית put
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
תֵּבֵֽל׃ tēvˈēl תֵּבֵל world
2:8. suscitat de pulvere egenum et de stercore elevat pauperem ut sedeat cum principibus et solium gloriae teneat Domini enim sunt cardines terrae et posuit super eos orbem
He raiseth up the needy from the dust, and lifteth up the poor from the dunghill: that he may sit with princes, and hold the throne of glory. For the poles of the earth are the Lord's, and upon them he hath set the world.
2:8. He raises up the indigent from the dust, and he lifts up the poor from filth, so that they may sit with princes, and take hold of a throne of glory. For the hinges of the earth belong to the Lord, and he has placed the globe upon them.
2:8. He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the LORD’S, and he hath set the world upon them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:8: To set them among princes - There have been many cases where, in the course of God's providence, a person has been raised from the lowest and most abject estate to the highest; from the plough to the imperial dignity: from the dungeon to the throne; from the dunghill to nobility. The story of Cincinnatus is well known; so is that of the patriarch Joseph; but there is one not less in point, that of Roushen Akhter, who was brought out of a dungeon, and exalted to the throne of Hindustan. On this circumstance the following elegant couplet was made: -
"He was a bright star, but now is become a moon,
Joseph is taken from prison, and is become a king."
There is a play here on Roushen Akhter, which signifies a bright star; and there is an allusion to the history of the patriarch Joseph, because of the similarity of fortune between him and the Mohammedan prince.
For the pillars of the earth are the Lord's - He is almighty, and upholds all things by the word of his power.
1 Kings (1 Samuel) 2:9
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: the poor: Job 2:8, Job 42:10-12; Psa 113:7, Psa 113:8; Dan 4:17; Luk 1:51, Luk 1:52
set them: Sa1 15:17; Gen 41:14, Gen 41:40; Sa2 7:8; Job 36:6, Job 36:7; Ecc 4:14; Dan 2:48, Dan 6:3; Jam 2:5; Rev 1:6, Rev 3:21, Rev 5:10, Rev 22:5
the pillars: Job 38:4-6; Psa 24:2, Psa 102:25, Psa 104:5; Heb 1:3
Geneva 1599
He raiseth up the poor out of the dust, [and] lifteth up the beggar from the dunghill, to set [them] among (f) princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the (g) LORD'S, and he hath set the world upon them.
(f) He prefers to honour, and does according to his own will, though man's judgment is contrary.
(g) Therefore he may dispose all things according to his will.
John Gill
He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill,.... This is but a further illustration of what is before expressed. Literally; such poor as are beggars, are those that are extremely poor, that sit in the dust and beg, and have nothing but a dunghill to lie on; yet God is able to raise and lift up persons in such an extremely low condition to a very high one: spiritually; such are the poor, who are poor in spirit, and spiritually poor, and are sensible of it, and they, and they only, are beggars. For all that are poor, as they are not sensible of their poverty, so they beg not; but some are and beg; they knock at the door of grace and mercy; their language is petitionary, they entreat the grace and mercy of God; their posture is standing, and waiting till they have an answer; they are importunate, and will not easily take a denial; and they observe all opportunities to get relief, and are thankful for everything that is given then. Their conditions, in which they are, is represented by the "dust" and "dunghill"; which in general denotes that they are in a mean estate, in a sinful one, and in a very polluted and loathsome one; in this condition the Lord finds them, when he calls them by his grace; and from this he raises and lifts them up by his Spirit and grace, out of which they could never have raised themselves; and in which estate of sin and misery they must have lain, had he not exerted his powerful efficacious grace, in bringing them into a glorious one, next described:
to set them among princes the people of God called by grace, who are the sons of the King of kings by adoption, manifested in their regeneration and faith; have a princely spirit, the spirit of adoption, a free, generous, and bountiful one; live and look like princes, are well fed and clothed, and attended; have the riches of princes, and are heirs of a kingdom: and to be set among them, is to be made one, and ranked as such; to have a place and a name in the church, and among the people of God; to sit down with them at the table of the Lord, and have communion with them: and to make them inherit the throne of glory; eternal glory and happiness, which as it is signified by a kingdom and crown, so by a throne, and is the same with Christ's, Rev_ 3:21 and therefore must be a glorious one: and this is had by way of inheritance; not obtained by industry, nor purchased with money; but comes by adoption grace, and belongs only to children, is a bequest of our heavenly Father, and comes through the death of Christ the testator; and this phrase denotes not barely the right unto, but the possession of his happiness and glory:
for the pillars of the earth are the Lord's, and he hath set the world upon them; the earth has its foundations on which it is laid, and its pillars by which it is supported; but these are no other than the power and providence of God; otherwise the earth is hung upon nothing, in the open circumambient air: and that God can and does do this may well be thought, and to do all the above things in providence and grace, related in the preceding verses; in the support, and for the proof of which, this is observed. Figuratively, the pillars of the earth may design the princes of the world, the supreme rulers of it, and civil magistrates, who are sometimes called cornerstones, and the shields of the earth, Zech 10:4, and so pillars, because they are the means of cementing, supporting, and protecting the people of the earth, and of preserving their peace and property. Likewise good men may be meant in a figurative sense, who, as they are the salt of the earth, are the pillars of it, for whose sake it was made, and is supported, and continued in being; the church is the pillar and ground of truth; and every good man is a pillar in the house of God, and especially ministers of the Gospel; see Rev_ 3:12.
John Wesley
From the dunghill - From the most sordid place, and mean estate. Inherit - Not only possess it themselves, but transmit it to their posterity. Throne - That is, a glorious throne or kingdom. Pillars - The foundations of the earth, which God created, and upholds, and wherewith he sustains the earth, and all its inhabitants, as a house is supported with pillars; and therefore it is not strange if he disposeth of persons and things therein as he pleaseth.
Robert Jamieson, A. R. Fausset and David Brown
He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill--The dunghill, a pile of horse, cow, or camel offal, heaped up to dry in the sun, and used as fuel, was, and is, one of the common haunts of the poorest mendicants; and the change that had been made in the social position of Hannah, appeared to her grateful heart as auspicious and as great as the elevation of a poor despised beggar to the highest and most dignified rank.
inherit the throne of glory--that is, possesses seats of honor.
2:92:9: Տա՛յ զուխտս ուխտաւորի. եւ օրհնեա՛ց զամս արդարոց. զի ո՛չ իւրով զօրութեամբ զօրանայ ա՛յր հզօր. Տէր տկա՛ր առնէ զհակառակորդս իւր՝ Տէր սուրբ է։ Մի՛ պարծեսցի իմաստունն յիմաստութիւն իւր. եւ մի՛ պարծեսցի հզօրն ՚ի զօրութիւն իւր. եւ մի՛ պարծեսցի մեծատունն ՚ի մեծութիւն իւր. այլ այնո՛ւ պարծեսցի՝ որ պարծիցին, իմանա՛լ եւ ճանաչել զՏէր, եւ առնել զիրաւունս եւ զարդարութիւն ՚ի մէջ երկրի[2842]։ [2842] Ոմանք. Զուխտս ուխտաւորաց։
9 Նա ուխտաւորի ուխտն է կատարում, արդարների տարիներն է օրհնում: Ուժեղն իր շնորհքով չէ, որ հզօր է: Տէրը տկարացնում է իր հակառակորդներին: Տէրը սուրբ է: Ո՛չ իմաստունը թող պարծենայ իր իմաստութեամբ, ո՛չ հզօրն իր զօրութեամբ, ո՛չ էլ մեծատունն իր հարստութեամբ: Պարծեցողը պէտք է պարծենայ նրանով, որ իմանում ու ճանաչում է Տիրոջը, երկրում իրաւունք եւ արդարութիւն է գործադրում:
9 Անիկա իր սուրբերուն ոտքերը կը պահէ Ու չարագործները մութին մէջ պիտի կորսուին*.Քանզի մարդ իր ուժովը չի կրնար յաղթել։
Տայ զուխտս ուխտաւորի, եւ օրհնեաց զամս արդարոց``. զի ոչ իւրով զօրութեամբ զօրանայ այր հզօր:

2:9: Տա՛յ զուխտս ուխտաւորի. եւ օրհնեա՛ց զամս արդարոց. զի ո՛չ իւրով զօրութեամբ զօրանայ ա՛յր հզօր. Տէր տկա՛ր առնէ զհակառակորդս իւր՝ Տէր սուրբ է։ Մի՛ պարծեսցի իմաստունն յիմաստութիւն իւր. եւ մի՛ պարծեսցի հզօրն ՚ի զօրութիւն իւր. եւ մի՛ պարծեսցի մեծատունն ՚ի մեծութիւն իւր. այլ այնո՛ւ պարծեսցի՝ որ պարծիցին, իմանա՛լ եւ ճանաչել զՏէր, եւ առնել զիրաւունս եւ զարդարութիւն ՚ի մէջ երկրի[2842]։
[2842] Ոմանք. Զուխտս ուխտաւորաց։
9 Նա ուխտաւորի ուխտն է կատարում, արդարների տարիներն է օրհնում: Ուժեղն իր շնորհքով չէ, որ հզօր է: Տէրը տկարացնում է իր հակառակորդներին: Տէրը սուրբ է: Ո՛չ իմաստունը թող պարծենայ իր իմաստութեամբ, ո՛չ հզօրն իր զօրութեամբ, ո՛չ էլ մեծատունն իր հարստութեամբ: Պարծեցողը պէտք է պարծենայ նրանով, որ իմանում ու ճանաչում է Տիրոջը, երկրում իրաւունք եւ արդարութիւն է գործադրում:
9 Անիկա իր սուրբերուն ոտքերը կը պահէ Ու չարագործները մութին մէջ պիտի կորսուին*.Քանզի մարդ իր ուժովը չի կրնար յաղթել։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Стопы святых Своих Он блюдет, а беззаконные во тьме исчезают; ибо не силою крепок человек.
2:9 διδοὺς διδωμι give; deposit εὐχὴν ευχη wish; vow τῷ ο the εὐχομένῳ ευχομαι wish; make καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim ἔτη ετος year δικαίου δικαιος right; just ὅτι οτι since; that οὐκ ου not ἐν εν in ἰσχύι ισχυς force δυνατὸς δυνατος possible; able ἀνήρ ανηρ man; husband
2:9 רַגְלֵ֤י raḡlˈê רֶגֶל foot חֲסִידָיו֙חסידו *ḥᵃsîḏāʸw חָסִיד loyal יִשְׁמֹ֔ר yišmˈōr שׁמר keep וּ û וְ and רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty בַּ ba בְּ in † הַ the חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness יִדָּ֑מּוּ yiddˈāmmû דמם rest כִּֽי־ kˈî- כִּי that לֹ֥א lˌō לֹא not בְ vᵊ בְּ in כֹ֖חַ ḵˌōₐḥ כֹּחַ strength יִגְבַּר־ yiḡbar- גבר be superior אִֽישׁ׃ ʔˈîš אִישׁ man
2:9. pedes sanctorum suorum servabit et impii in tenebris conticescent quia non in fortitudine roborabitur virHe will keep the feet of his saints, and the wicked shall be silent in darkness; because no man shall prevail by his own strength.
9. He will keep the feet of his holy ones, but the wicked shall be put to silence in darkness; for by strength shall no man prevail.
2:9. He will preserve the feet of his holy ones, and the impious will be silenced in darkness. For no man will prevail by his own strength.
2:9. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.
He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail:

2:9 Стопы святых Своих Он блюдет, а беззаконные во тьме исчезают; ибо не силою крепок человек.
2:9
διδοὺς διδωμι give; deposit
εὐχὴν ευχη wish; vow
τῷ ο the
εὐχομένῳ ευχομαι wish; make
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
ἔτη ετος year
δικαίου δικαιος right; just
ὅτι οτι since; that
οὐκ ου not
ἐν εν in
ἰσχύι ισχυς force
δυνατὸς δυνατος possible; able
ἀνήρ ανηρ man; husband
2:9
רַגְלֵ֤י raḡlˈê רֶגֶל foot
חֲסִידָיו֙חסידו
*ḥᵃsîḏāʸw חָסִיד loyal
יִשְׁמֹ֔ר yišmˈōr שׁמר keep
וּ û וְ and
רְשָׁעִ֖ים rᵊšāʕˌîm רָשָׁע guilty
בַּ ba בְּ in
הַ the
חֹ֣שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
יִדָּ֑מּוּ yiddˈāmmû דמם rest
כִּֽי־ kˈî- כִּי that
לֹ֥א lˌō לֹא not
בְ vᵊ בְּ in
כֹ֖חַ ḵˌōₐḥ כֹּחַ strength
יִגְבַּר־ yiḡbar- גבר be superior
אִֽישׁ׃ ʔˈîš אִישׁ man
2:9. pedes sanctorum suorum servabit et impii in tenebris conticescent quia non in fortitudine roborabitur vir
He will keep the feet of his saints, and the wicked shall be silent in darkness; because no man shall prevail by his own strength.
2:9. He will preserve the feet of his holy ones, and the impious will be silenced in darkness. For no man will prevail by his own strength.
2:9. He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.
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Adam Clarke: Commentary on the Bible - 1831
2:9: He will keep the feet of his saints - He will order and direct all their goings, and keep them from every evil way.
The wicked shall be silent in darkness - The Targum understands this of their being sent to the darkness of hell; they shall be slain.
By strength shall no man prevail - Because God is omnipotent, and no power can be successfully exerted against him.
1 Kings (1 Samuel) 2:10
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: will keep: Job 5:24; Psa 37:23, Psa 37:24, Psa 91:11, Psa 91:12, Psa 94:18, Psa 121:3, Psa 121:5, Psa 121:8; Pro 16:9; Pe1 1:5
his saints: Deu 33:3; Psa 37:28, Psa 97:10; Pro 2:8; Jde 1:1, Jde 1:3
be silent: Job 5:16; Ecc 5:17; Jer 8:14; Zep 1:15; Mat 8:12, Mat 22:12, Mat 22:13; Rom 3:19; Pe2 2:17; Jde 1:13
by strength: Sa1 17:49, Sa1 17:50; Psa 33:16, Psa 33:17; Ecc 9:11; Jer 9:23; Zac 4:6
John Gill
He will keep the feet of his saints,.... Now follow promises and prophecies of future things respecting the Israel of God, either in a literal or spiritual sense. By "his saints" are meant not angels, though they are his Holy Ones, but men, and a body of them; who though unholy in themselves, nor can they make themselves holy, yet are made so by the grace of God, in consequence of electing grace, by which they are chosen to be holy, from Christ the source and spring of all holiness, by the Holy Spirit of God, as the efficient cause, and which is done in the effectual calling; hence they live holy lives and conversations, though not altogether without sin in the present state. The word also signifies such to whom God has been kind and gracious, and on whom he has bestowed blessings of goodness, and who are bountiful and beneficent to others. These are the Lord's, whom he has set apart for himself, and has sanctified in Christ, and by his Spirit; and of these he is keeper, not angels, nor ministers of the word, nor themselves, but the Lord himself is the keeper of them; and who is an able, faithful, tender and compassionate, constant and everlasting keeper of them; and particularly he keeps their "feet"; he indeed keeps their whole persons, their bodies and souls; the members of their bodies, and the powers of their souls, their head, their heart, their affections, from turning aside from him; he guides, directs, and orders all their actions and goings; he keeps their feet in his own ways, where he has guided them; he keeps them in Christ the way, and in all the paths of faith, truth, righteousness, and holiness, and in the way everlasting: he keeps them from falling; for though they are liable to fall into sin, and by temptation, and from a lively exercise of grace, yet not totally and finally; they are secured from it by his love to them; the promises he has made them; his power exerted on their behalf; their being in the hands of Christ, and the glory of all the three Persons concerned herein:
and the wicked shall be silent in darkness; sin has spread darkness over all human nature; every man is born and brought up in darkness, and walks in it: a state of unregeneracy is a state of darkness, in which wicked men continue; and they are in the dark about God, the perfections of his nature, his mind and will, word and worship; about Christ, and the way of life, peace, and salvation by him; about their own state and condition by nature, and the danger they are in; about the nature and necessity of regeneration; and about the Scriptures, and the doctrines of the Gospel; and living and dying; in such a state, darkness, blackness of darkness, is their portion forever: so the Targum,"the wicked in hell in darkness shall be judged:''and it is said they shall be "silent" in it; they are quiet, easy, and content in the state of natural darkness in which they are; they neither do nor will understand; they do not care to come to the light, but shun the means of light and knowledge; they have nothing to say of God, of Christ, of the Spirit of God, or of divine things; they can talk enough of evil things, and pour them out in great plenty, but not of any good; and when their evils are charged upon them by the law, their mouths are stopped, and they pronounced guilty, and have nothing to say why justice and judgment should not take place; and so they will be silent and speechless at the great day of judgment. Some interpret it, they shall be "cut off in darkness"; so Kimchi and Ben Melech; that is, by death, by the hand of God, by the sword of justice:
for by strength shall no man prevail; which is a reason both why God will keep his saints, and why the wicked shall be silent, or cut off and perish: with respect to good men, they are not saved, kept, and preserved by their own strength; they are not saved without a righteousness, without regeneration, without repentance towards God, and faith in Christ; neither of which they can perform in their own strength: nor can a saint keep himself from, or prevail over his spiritual enemies of himself, not over sin, nor Satan, nor the world; but it is by the power of God that he is kept through faith unto salvation: and with respect to wicked men, these shall not prevail by their strength over good men, or the church, who are built upon a rock, against which the gates of hell cannot prevail; nor can the wicked so prevail by their strength as to hinder their being cut off, and cast into outer darkness; they have no power over the spirit to retain it in the day of death; and whether they will or not, they shall be cast into hell, and go into everlasting punishment.
John Wesley
Feet - That is, the steps or paths, their counsels and actions; he will keep; that is, both uphold, that they may not fall into ruin; and direct and preserve from wandering, and from those fatal errors that wicked men daily run into. Silent - Shall be put to silence: they who used to open their mouths wide against heaven, and against the saints, shall be so confounded with the unexpected disappointment of all their hopes, and with God's glorious appearance and operations for his people, that they shall have their mouths quite stopped. Darkness - Both inward, in their own minds, not knowing what to say or do; and outward, in a stat e of deep distress. Prevail - Namely, against God, or against his saints, as the wicked were confident they should do, because of their great power, and wealth, and numbers.
2:102:10: Տէր ել յերկինս՝ եւ որոտաց, եւ ինքն դատի զծագս երկրի՝ որ արդա՛րն է. տա՛յ զօրութիւն թագաւորաց մերոց. եւ բարձրացուսցէ՛ զեղջեւր օծելոյ իւրոյ[2843]։ [2843] Ոմանք. Եւ բարձր առնէ եղջիւր։
10[3] Տէրը երկինք ելաւ ու որոտաց, ինքն է, որ արդար է դատելու երկիրն իր չորս ծագերով, զօրութիւն տալու մեր թագաւորներին եւ զօրավիգ լինելու իր օծեալին»:[3] 3. Այլ բնագրերում՝ տարբեր տնատում:
10 Տէրոջը դէմ հակառակողները պիտի կոտորուին, Երկնքէն անոնց վրայ պիտի որոտայ. Տէրը երկրի ծայրերը պիտի դատէ, Իր թագաւորին ոյժ պիտի տայ Ու իր օծեալին եղջիւրը պիտի բարձրացնէ»։
[35]Տէր տկար առնէ զհակառակորդս իւր, Տէր սուրբ է: Մի՛ պարծեսցի իմաստունն յիմաստութիւն իւր, եւ մի՛ պարծեսցի հզօրն ի զօրութիւն իւր, եւ մի՛ պարծեսցի մեծատունն ի մեծութիւն իւր. այլ այնու պարծեսցի` որ պարծիցին, իմանալ եւ ճանաչել զՏէր, եւ առնել զիրաւունս եւ զարդարութիւն ի մէջ երկրի: Տէր ել յերկինս եւ որոտաց, եւ ինքն դատի զծագս երկրի, որ արդարն է, տայ զօրութիւն թագաւորաց մերոց``, եւ բարձրացուսցէ զեղջեւր օծելոյ իւրոյ:

2:10: Տէր ել յերկինս՝ եւ որոտաց, եւ ինքն դատի զծագս երկրի՝ որ արդա՛րն է. տա՛յ զօրութիւն թագաւորաց մերոց. եւ բարձրացուսցէ՛ զեղջեւր օծելոյ իւրոյ[2843]։
[2843] Ոմանք. Եւ բարձր առնէ եղջիւր։
10[3] Տէրը երկինք ելաւ ու որոտաց, ինքն է, որ արդար է դատելու երկիրն իր չորս ծագերով, զօրութիւն տալու մեր թագաւորներին եւ զօրավիգ լինելու իր օծեալին»:
[3] 3. Այլ բնագրերում՝ տարբեր տնատում:
10 Տէրոջը դէմ հակառակողները պիտի կոտորուին, Երկնքէն անոնց վրայ պիտի որոտայ. Տէրը երկրի ծայրերը պիտի դատէ, Իր թագաւորին ոյժ պիտի տայ Ու իր օծեալին եղջիւրը պիտի բարձրացնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Господь сотрет препирающихся с Ним; с небес возгремит на них. [Господь свят. Да не хвалится мудрый мудростью своею, и да не хвалится сильный силою своею, и да не хвалится богатый богатством своим, но желающий хвалиться да хвалится тем, что разумеет и знает Господа.] {Господь} будет судить концы земли, и даст крепость царю Своему и вознесет рог помазанника Своего.
2:10 κύριος κυριος lord; master ἀσθενῆ ασθενης infirm; ailing ποιήσει ποιεω do; make ἀντίδικον αντιδικος opponent αὐτοῦ αυτος he; him κύριος κυριος lord; master ἅγιος αγιος holy μὴ μη not καυχάσθω καυχαομαι boast ὁ ο the φρόνιμος φρονιμος prudent; conceited ἐν εν in τῇ ο the φρονήσει φρονησις prudence; insight αὐτοῦ αυτος he; him καὶ και and; even μὴ μη not καυχάσθω καυχαομαι boast ὁ ο the δυνατὸς δυνατος possible; able ἐν εν in τῇ ο the δυνάμει δυναμις power; ability αὐτοῦ αυτος he; him καὶ και and; even μὴ μη not καυχάσθω καυχαομαι boast ὁ ο the πλούσιος πλουσιος rich ἐν εν in τῷ ο the πλούτῳ πλουτος wealth; richness αὐτοῦ αυτος he; him ἀλλ᾿ αλλα but ἢ η or; than ἐν εν in τούτῳ ουτος this; he καυχάσθω καυχαομαι boast ὁ ο the καυχώμενος καυχαομαι boast συνίειν συνιημι comprehend καὶ και and; even γινώσκειν γινωσκω know τὸν ο the κύριον κυριος lord; master καὶ και and; even ποιεῖν ποιεω do; make κρίμα κριμα judgment καὶ και and; even δικαιοσύνην δικαιοσυνη rightness; right standing ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the γῆς γη earth; land κύριος κυριος lord; master ἀνέβη αναβαινω step up; ascend εἰς εις into; for οὐρανοὺς ουρανος sky; heaven καὶ και and; even ἐβρόντησεν βρονταω he; him κρινεῖ κρινω judge; decide ἄκρα ακρον top; tip γῆς γη earth; land καὶ και and; even δίδωσιν διδωμι give; deposit ἰσχὺν ισχυς force τοῖς ο the βασιλεῦσιν βασιλευς monarch; king ἡμῶν ημων our καὶ και and; even ὑψώσει υψοω elevate; lift up κέρας κερας horn χριστοῦ χριστος Anointed αὐτοῦ αυτος he; him
2:10 יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH יֵחַ֣תּוּ yēḥˈattû חתת be terrified מְרִיבָ֗יומריבו *mᵊrîvˈāʸw ריב contend עָלָיו֙עלו *ʕālāʸw עַל upon בַּ ba בְּ in † הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens יַרְעֵ֔ם yarʕˈēm רעם thunder יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יָדִ֣ין yāḏˈîn דין judge אַפְסֵי־ ʔafsê- אֶפֶס end אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יִתֶּן־ yitten- נתן give עֹ֣ז ʕˈōz עֹז power לְ lᵊ לְ to מַלְכֹּ֔ו malkˈô מֶלֶךְ king וְ wᵊ וְ and יָרֵ֖ם yārˌēm רום be high קֶ֥רֶן qˌeren קֶרֶן horn מְשִׁיחֹֽו׃ פ mᵊšîḥˈô . f מָשִׁיחַ anointed
2:10. Dominum formidabunt adversarii eius super ipsos in caelis tonabit Dominus iudicabit fines terrae et dabit imperium regi suo et sublimabit cornu christi suiThe adversaries of the Lord shall fear him: and upon them shall he thunder in the heavens: The Lord shall judge the ends of the earth, and he shall give empire to his king, and shall exalt the horn of his Christ.
10. They that strive with the LORD shall be broken to pieces; against them shall he thunder in heaven: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.
2:10. The adversaries of the Lord will dread him. And over them, he will thunder in the heavens. The Lord will judge the parts of the earth, and he will give dominion to his king, and he will lift up the horn of his Christ.”
2:10. The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.
The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed:

2:10 Господь сотрет препирающихся с Ним; с небес возгремит на них. [Господь свят. Да не хвалится мудрый мудростью своею, и да не хвалится сильный силою своею, и да не хвалится богатый богатством своим, но желающий хвалиться да хвалится тем, что разумеет и знает Господа.] {Господь} будет судить концы земли, и даст крепость царю Своему и вознесет рог помазанника Своего.
2:10
κύριος κυριος lord; master
ἀσθενῆ ασθενης infirm; ailing
ποιήσει ποιεω do; make
ἀντίδικον αντιδικος opponent
αὐτοῦ αυτος he; him
κύριος κυριος lord; master
ἅγιος αγιος holy
μὴ μη not
καυχάσθω καυχαομαι boast
ο the
φρόνιμος φρονιμος prudent; conceited
ἐν εν in
τῇ ο the
φρονήσει φρονησις prudence; insight
αὐτοῦ αυτος he; him
καὶ και and; even
μὴ μη not
καυχάσθω καυχαομαι boast
ο the
δυνατὸς δυνατος possible; able
ἐν εν in
τῇ ο the
δυνάμει δυναμις power; ability
αὐτοῦ αυτος he; him
καὶ και and; even
μὴ μη not
καυχάσθω καυχαομαι boast
ο the
πλούσιος πλουσιος rich
ἐν εν in
τῷ ο the
πλούτῳ πλουτος wealth; richness
αὐτοῦ αυτος he; him
ἀλλ᾿ αλλα but
η or; than
ἐν εν in
τούτῳ ουτος this; he
καυχάσθω καυχαομαι boast
ο the
καυχώμενος καυχαομαι boast
συνίειν συνιημι comprehend
καὶ και and; even
γινώσκειν γινωσκω know
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ποιεῖν ποιεω do; make
κρίμα κριμα judgment
καὶ και and; even
δικαιοσύνην δικαιοσυνη rightness; right standing
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
γῆς γη earth; land
κύριος κυριος lord; master
ἀνέβη αναβαινω step up; ascend
εἰς εις into; for
οὐρανοὺς ουρανος sky; heaven
καὶ και and; even
ἐβρόντησεν βρονταω he; him
κρινεῖ κρινω judge; decide
ἄκρα ακρον top; tip
γῆς γη earth; land
καὶ και and; even
δίδωσιν διδωμι give; deposit
ἰσχὺν ισχυς force
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
ἡμῶν ημων our
καὶ και and; even
ὑψώσει υψοω elevate; lift up
κέρας κερας horn
χριστοῦ χριστος Anointed
αὐτοῦ αυτος he; him
2:10
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
יֵחַ֣תּוּ yēḥˈattû חתת be terrified
מְרִיבָ֗יומריבו
*mᵊrîvˈāʸw ריב contend
עָלָיו֙עלו
*ʕālāʸw עַל upon
בַּ ba בְּ in
הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
יַרְעֵ֔ם yarʕˈēm רעם thunder
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יָדִ֣ין yāḏˈîn דין judge
אַפְסֵי־ ʔafsê- אֶפֶס end
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יִתֶּן־ yitten- נתן give
עֹ֣ז ʕˈōz עֹז power
לְ lᵊ לְ to
מַלְכֹּ֔ו malkˈô מֶלֶךְ king
וְ wᵊ וְ and
יָרֵ֖ם yārˌēm רום be high
קֶ֥רֶן qˌeren קֶרֶן horn
מְשִׁיחֹֽו׃ פ mᵊšîḥˈô . f מָשִׁיחַ anointed
2:10. Dominum formidabunt adversarii eius super ipsos in caelis tonabit Dominus iudicabit fines terrae et dabit imperium regi suo et sublimabit cornu christi sui
The adversaries of the Lord shall fear him: and upon them shall he thunder in the heavens: The Lord shall judge the ends of the earth, and he shall give empire to his king, and shall exalt the horn of his Christ.
2:10. The adversaries of the Lord will dread him. And over them, he will thunder in the heavens. The Lord will judge the parts of the earth, and he will give dominion to his king, and he will lift up the horn of his Christ.”
2:10. The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Господь будет судить концы земли, и даст крепость царю Своему и вознесет рог (силу, крепость) помазанника Своего. В ближайшем смысле здесь разумеется возлюбленный и прославленный Богом царь евреев Давид, а также его сын и преемник - могущественный и славный Соломон (1: Цар. VII; 1: Пар. XVII). В более отдаленном, пророчественно-мессианском, смысле - Божественный Потомок Давида по плоти - Господь наш Иисус Христос, Своим учением и жизнью принесший на землю "суд (греховному) Миру сему" (Ин. XII:31) и имеющий прийти вторично на землю - для страшного суда и праведного воздаяния грешникам и праведникам (Мф. XII:36; XIII:41, 49; XVI:27; XIX:28; XXIV:31; XXV:32; Лк. XVII:22; Ин. V:22, 25, 54; XII:48; Деян. XVII:31; 2: Пет III:7; III:10; Иуд XIV:15; Рим II:5, 6; 2: Кор. I:14; V:10; 1: Кор. I:8; IV:5; 2: Сол II:2: и мн. друг.).

Xвалебно-пророчественная песнь матери Самуиловой Анны легла в основу третьего ирмоса церковных канонов.
Adam Clarke: Commentary on the Bible - 1831
2:10: The adversaries of the Lord shall be broken - Those who contend with him, מריביו meribaiu, by sinning against his laws, opposing the progress of his word, or persecuting his people.
Shall judge the ends on the earth - His empire shall be extended over all mankind by the preaching of the everlasting Gospel, for to this the afterpart of the verse seems to apply: He shall give strength unto his king, and shall exalt the horn of his Christ, or, as the Targum says, וירבי מלכות משיחיה viribbey malcuth Meshicheyh, "he shall multiply the kingdom of the Messiah." Here the horn means spiritual as well as secular dominion.
After the clause, The adversaries of the Lord shall be broken to pieces, the Septuagint add the following words: Μη καυχασθω ὁ φρονιμος εν τῃ φρονησει αυτου, κ. τ. λ. Let not the wise man glory in his wisdom and let not the rich man glory in his riches; but let him who glorieth rather glory in this, that he understandeth and knoweth the Lord; and that he executeth judgment and righteousness in the midst of the earth. This is a very long addition, and appears to be taken from Jer 9:23, but on collating the two places the reader will find the words to be materially different. This clause is wanting in the Complutensian Polyglot, but it is in the edition of Aldus, in that of Cardinal Caroffa, and in the Codex Alexandrinus.
1 Kings (1 Samuel) 2:11
Albert Barnes: Notes on the Bible - 1834
2:10: He shall give strength ... - This is a most remarkable passage, containing a clear and distinct prophecy of the Kingdom and glory of the Christ of God. (Compare Luk 1:69-70).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: adversaries: Exo 15:6; Jdg 5:31; Psa 2:9, Psa 21:8, Psa 21:9, Psa 68:1, Psa 68:2, Psa 92:9; Luk 19:27
out of heaven: The LXX insert, "Let not the wise glory in his wisdom, nor the strong glory in his strength, nor the rich glory in his riches; but let him who glorieth glory in this, that he understandeth and knoweth the Lord, and executeth judgment and righteousness in the midst of the earth."
he thunder: Sa1 7:10, Sa1 12:18; Job 40:9; Psa 18:13, Psa 18:14
judge: Psa 50:1-6, Psa 96:13, Psa 98:9; Ecc 11:9, Ecc 12:14; Mat 25:31, Mat 25:32; Joh 5:21, Joh 5:22; Rom 14:10-12; Co2 5:10; Rev 20:11-15
he shall: Sa1 12:13, Sa1 15:28, Sa1 16:1; Sa2 7:8, Sa2 7:13; Psa 2:6, Psa 21:1, Psa 21:7; Isa 32:1, Isa 45:24; Mat 25:34, Mat 28:18
exalt: Psa 89:17, Psa 89:24, Psa 92:10, Psa 148:14; Luk 1:69
anointed: Sa1 12:3; Psa 2:2, Psa 20:6, Psa 28:8, Psa 45:7; Act 4:27, Act 10:38
Geneva 1599
The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his (h) king, and exalt the horn of his anointed.
(h) She grounded her prayer on Jesus Christ who was to come.
John Gill
The adversaries of the Lord shall be broken to pieces,.... Or Jehovah, Father, Son, and Spirit, "shall break in pieces those that contend with him"; with the Lord, or with his people, or with Samuel particularly; for this may be considered as a prophecy of Hannah concerning her son, what God would do for him against his enemies, that should rise up, contend, and fight with him, as the Philistines; of whom Ben Gersom interprets it, whom the Lord discomfited and broke to pieces; see the literal fulfilment of this prophecy in 1Kings 7:1 in a spiritual sense all wicked men are the enemies of God, and of his people, and sooner or later shall be broken to pieces. Some, in a good sense; when they are smitten with the words of his mouth, cut to the heart, and made contrite; are humbled and brought into subjection to him, and their enmity slain and abolished, and they filled with love to him; and are so broken to pieces, that they have nothing to depend upon, or trust in for life or salvation, but apply to Christ alone for it. Others, in an ill sense; and the meaning is, that the wicked shall be utterly destroyed by the Lord, with an everlasting destruction, with an incurable and irreparable one; shall be broken in pieces like a potter's vessel, which can never be put together again, see Ps 2:9.
out of heaven shall he thunder upon them: as the Lord did upon the Philistines in the times of Samuel, when Israel were engaged in war with them, 1Kings 7:10. And the last vial of the wrath of God, poured out upon his adversaries the antichristian states, will be attended with thunders and lightnings, Rev_ 16:17, it denotes the terrible manner in which God will destroy his adversaries; the Septuagint version is, "the Lord ascended to heaven and thundered"; hence Procopius Gazaeus, following this version, says, Hannah prophesied of the taking up of the Saviour, and of the mission of the Holy Ghost, and of the preaching of the apostles, and of the second coming of Christ, as follows: the Lord shall judge the ends of the earth; not of the land of Israel by Samuel, as some interpret it, see 1Kings 7:15 but of the whole world, and may refer to the government of it in general by the Lord, or to the judgment of it by his Son; for he judges none, but has committed all judgment to him; who at his first coming judged the world, by the ministry of the word in Judea and in the Gentile world, by setting up ordinances, and by qualifying and constituting persons to act in the government of his church under him; and at his spiritual coming he will take to himself his great power and reign, and judge the whore of Babylon; and at his last or second coming he will judge the whole world, quick and dead, righteous and wicked:
and he shall give strength unto his king: either who was made king in the times of Samuel, Saul, who was the first of the kings of Israel, or David, whom Samuel anointed; and it is true of them both, that the Lord gave them strength to fight with and conquer their enemies; or rather the King Messiah, who in the next clause is called the Lord's anointed, or Messiah:
and exalt the horn of his anointed; and so the Targum paraphrases the words,"he shall give strength to his king and enlarge the kingdom of his Messiah.''with which Kimchi agrees, and says, the thing is doubled or repeated, for the King is the Messiah; and to him the words are applied by other Jewish writers (p), ancient and modern. Christ is King over all, angels and men, particularly he is King of saints; he is Jehovah's King, set up and anointed by him from everlasting; was in time promised as such, and in the fulness of time came in that character, and at his ascension to heaven was made and declared Lord and Christ; and through the success of his Gospel in the world has appeared yet more so, and will be still more manifest in the latter day, when he shall be King over all the earth, and especially in his personal reign. Now when "strength" is said to be given him, this must be understood either of strength given to him in human nature, to perform the great work of our redemption and salvation, which required great strength; as a divine Person he needed none, as man he did; or of that strength communicated to him as Mediator, to give unto his people, in whom they have both righteousness and strength; or rather of that power and dominion given him as King particularly; all power in heaven and in earth were given him at his resurrection, and will appear more fully hereafter, when his kingdom will be from sea to sea, and his dominion from the river to the ends of the earth, see Dan 7:13. And the same thing is meant by "horn", which is an emblem of strength, power, dominion, and glory; hence he himself is called the horn of David, and the horn of salvation; it is a name and title given to kings, Dan 7:24 in allusion to the horns of beasts, in which their strength lies to defend themselves, and annoy their enemies; and the exaltation of him prophesied of may respect and include his resurrection from the dead, ascension to heaven, session at the right hand of God, the judgment of all committed to him, and the glorious exercise of his kingly office in the spiritual and personal reigns. This is the first time we meet with the word Messiah, or anointed, as ascribed to a divine Person, the Son of God; who has this name or title from his being anointed, not with material oil, but with the oil of gladness, with the Holy Ghost, and his gifts and graces without measure; and who is called the Lord's anointed, because he was anointed by his Father to be prophet, priest, and King, or invested by him with those offices even from eternity, see Ps 2:6 and which was more manifestly declared at his birth, his baptism, and ascension to heaven; see Lk 2:40.
(p) Zohar in Gen. fol. 58. 4. Midrash Echa Rabbati, fol. 53. 3. R. Saadiah Gaon, Comment. in Dan. vii. 13.
John Wesley
Exalt - Increase, or advance the strength. Of his anointed - Of his king. This may respect Christ, the singular anointed one of God, and the special king of his people. In this sense also, the Lord shall judge the ends of the earth: David's victories and dominions reached far. But God will give to the Son of David, the uttermost parts of the earth for his possession. And he will give strength unto his king, for the accomplishing his great undertaking, and exalt the horn, of the power and honour of his anointed, till he hath put all his enemies under his feet.
Robert Jamieson, A. R. Fausset and David Brown
the Lord shall judge the ends of the earth . . . exalt the horn of his anointed--This is the first place in Scripture where the word "anointed," or Messiah, occurs; and as there was no king in Israel at the time, it seems the best interpretation to refer it to Christ. There is, indeed, a remarkable resemblance between the song of Hannah and that of Mary (Lk 1:46).
2:112:11: Եւ թողին զնա անդ առաջի Տեառն, եւ գնացի՛ն յԱրիմաթեմ ՚ի տո՛ւն իւրեանց։ Եւ մանուկն Սամուէլ՝ կա՛յր ՚ի սպասու երեսաց Տեառն՝ առաջի Հեղեայ քահանայի։
11 Եւ նրանք մանկանը թողնելով այնտեղ՝ Տիրոջ առջեւ, գնացին Արիմաթէմ, իրենց տունը: Մանուկ Սամուէլը Հեղի քահանայի մօտ Տիրոջն էր ծառայում:
11 Ու Եղկանա Ռամա իր տունը գնաց եւ Սամուէլ մանուկը Հեղի քահանային առջեւ Տէրոջը ծառայութիւն կ’ընէր։
Եւ [36]թողին զնա անդ առաջի Տեառն, եւ գնացին յԱրիմաթեմ ի տուն իւրեանց: Եւ մանուկն Սամուէլ կայր ի սպասու երեսաց`` Տեառն առաջի Հեղեայ քահանայի:

2:11: Եւ թողին զնա անդ առաջի Տեառն, եւ գնացի՛ն յԱրիմաթեմ ՚ի տո՛ւն իւրեանց։ Եւ մանուկն Սամուէլ՝ կա՛յր ՚ի սպասու երեսաց Տեառն՝ առաջի Հեղեայ քահանայի։
11 Եւ նրանք մանկանը թողնելով այնտեղ՝ Տիրոջ առջեւ, գնացին Արիմաթէմ, իրենց տունը: Մանուկ Սամուէլը Հեղի քահանայի մօտ Տիրոջն էր ծառայում:
11 Ու Եղկանա Ռամա իր տունը գնաց եւ Սամուէլ մանուկը Հեղի քահանային առջեւ Տէրոջը ծառայութիւն կ’ընէր։
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2:112:11 [И оставили Самуила там пред Господом,] и пошел Елкана в Раму в дом свой, а отрок остался служить Господу при Илии священнике.
2:11 καὶ και and; even κατέλιπον καταλειπω leave behind; remain αὐτὸν αυτος he; him ἐκεῖ εκει there ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἀπῆλθον απερχομαι go off; go away εἰς εις into; for Αρμαθαιμ αρμαθαιμ and; even τὸ ο the παιδάριον παιδαριον little boy ἦν ειμι be λειτουργῶν λειτουργεω employed; minister τῷ ο the προσώπῳ προσωπον face; ahead of κυρίου κυριος lord; master ἐνώπιον ενωπιος in the face; facing Ηλι ηλι.1 Hēli; Ili τοῦ ο the ἱερέως ιερευς priest
2:11 וַ wa וְ and יֵּ֧לֶךְ yyˈēleḵ הלך walk אֶלְקָנָ֛ה ʔelqānˈā אֶלְקָנָה Elkanah הָ hā הַ the רָמָ֖תָה rāmˌāṯā רָמָה Ramah עַל־ ʕal- עַל upon בֵּיתֹ֑ו bêṯˈô בַּיִת house וְ wᵊ וְ and הַ ha הַ the נַּ֗עַר nnˈaʕar נַעַר boy הָיָ֤ה hāyˈā היה be מְשָׁרֵת֙ mᵊšārˌēṯ שׁרת serve אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת together with פְּנֵ֖י pᵊnˌê פָּנֶה face עֵלִ֥י ʕēlˌî עֵלִי Eli הַ ha הַ the כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
2:11. et abiit Helcana Ramatha in domum suam puer autem erat minister in conspectu Domini ante faciem Heli sacerdotisAnd Elcana went to Ramatha, to his house: but the child ministered in the sight of the Lord before the face of Heli the priest.
11. And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest.
2:11. And Elkanah went away to Ramah, to his house. But the boy was a minister in the sight of the Lord, before the face of Eli, the priest.
2:11. And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest.
And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest:

2:11 [И оставили Самуила там пред Господом,] и пошел Елкана в Раму в дом свой, а отрок остался служить Господу при Илии священнике.
2:11
καὶ και and; even
κατέλιπον καταλειπω leave behind; remain
αὐτὸν αυτος he; him
ἐκεῖ εκει there
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
ἀπῆλθον απερχομαι go off; go away
εἰς εις into; for
Αρμαθαιμ αρμαθαιμ and; even
τὸ ο the
παιδάριον παιδαριον little boy
ἦν ειμι be
λειτουργῶν λειτουργεω employed; minister
τῷ ο the
προσώπῳ προσωπον face; ahead of
κυρίου κυριος lord; master
ἐνώπιον ενωπιος in the face; facing
Ηλι ηλι.1 Hēli; Ili
τοῦ ο the
ἱερέως ιερευς priest
2:11
וַ wa וְ and
יֵּ֧לֶךְ yyˈēleḵ הלך walk
אֶלְקָנָ֛ה ʔelqānˈā אֶלְקָנָה Elkanah
הָ הַ the
רָמָ֖תָה rāmˌāṯā רָמָה Ramah
עַל־ ʕal- עַל upon
בֵּיתֹ֑ו bêṯˈô בַּיִת house
וְ wᵊ וְ and
הַ ha הַ the
נַּ֗עַר nnˈaʕar נַעַר boy
הָיָ֤ה hāyˈā היה be
מְשָׁרֵת֙ mᵊšārˌēṯ שׁרת serve
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת together with
פְּנֵ֖י pᵊnˌê פָּנֶה face
עֵלִ֥י ʕēlˌî עֵלִי Eli
הַ ha הַ the
כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
2:11. et abiit Helcana Ramatha in domum suam puer autem erat minister in conspectu Domini ante faciem Heli sacerdotis
And Elcana went to Ramatha, to his house: but the child ministered in the sight of the Lord before the face of Heli the priest.
2:11. And Elkanah went away to Ramah, to his house. But the boy was a minister in the sight of the Lord, before the face of Eli, the priest.
2:11. And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Samuel in the Sanctuary; The Wickedness of Eli's Sons. B. C. 1130.

11 And Elkanah went to Ramah to his house. And the child did minister unto the LORD before Eli the priest. 12 Now the sons of Eli were sons of Belial; they knew not the LORD. 13 And the priests' custom with the people was, that, when any man offered sacrifice, the priest's servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand; 14 And he struck it into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither. 15 Also before they burnt the fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw. 16 And if any man said unto him, Let them not fail to burn the fat presently, and then take as much as thy soul desireth; then he would answer him, Nay; but thou shalt give it me now: and if not, I will take it by force. 17 Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD. 18 But Samuel ministered before the LORD, being a child, girded with a linen ephod. 19 Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice. 20 And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home. 21 And the LORD visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD. 22 Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled at the door of the tabernacle of the congregation. 23 And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people. 24 Nay, my sons; for it is no good report that I hear: ye make the LORD's people to transgress. 25 If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them. 26 And the child Samuel grew on, and was in favour both with the LORD, and also with men.
In these verses we have the good character and posture of Elkanah's family, and the bad character and posture of Eli's family. The account of these two is observably interwoven throughout this whole paragraph, as if the historian intended to set the one over against the other, that they might set off one another. The devotion and good order of Elkanah's family aggravated the iniquity of Eli's house; while the wickedness of Eli's sons made Samuel's early piety appear the more bright and illustrious.
I. Let us see how well things went in Elkanah's family and how much better than formerly. 1. Eli dismissed them from the house of the Lord, when they had entered their little son there, with a blessing, v. 20. He blessed as one having authority: The Lord give thee more children of this woman, for the loan that is lent to the Lord. If Hannah had then had many children, it would not have been such a generous piece of piety to part with one out of many for the service of the tabernacle; but when she had but one, an only one whom she loved, her Isaac, to present him to the Lord was such an act of heroic piety as should by no means lose its reward. As when Abraham had offered Isaac he received the promise of a numerous issue (Gen. xxii. 16, 17), so did Hannah, when she had presented Samuel unto the Lord a living sacrifice. Note, What is lent to the Lord will certainly be repaid with interest, to our unspeakable advantage, and oftentimes in kind. Hannah resigns one child to God, and is recompensed with five; for Eli's blessing took effect (v. 21): She bore three sons and two daughters. There is nothing lost by lending to God or losing for him; it shall be repaid a hundred-fold, Matt. xix. 29. 2. They returned to their own habitation. This is twice mentioned, v. 11, and again v. 20. It was very pleasant to attend at God's house, to bless him, and to be blessed of him. But they have a family at home that must be looked after, and thither they return, cheerfully leaving the dear little one behind them, knowing they left him in a good place; and it does not appear that he cried after them, but was as willing to stay as they were to leave him, so soon did he put away childish things and behave like a man. 3. They kept up their constant attendance at the house of God with their yearly sacrifice, v. 19. They did not think that their son's ministering there would excuse them, or that that offering must serve instead of other offerings; but, having found the benefit of drawing near to God, they would omit no appointed season for it, and now they had one loadstone more in Shiloh to draw them thither. We may suppose they went thither to see their child oftener than once a year, for it was not ten miles from Ramah; but their annual visit is taken notice of because then they brought their yearly sacrifice, and then Hannah fitted up her son (and some think oftener than once a year) with a new suit of clothes, a little coat (v. 19) and every thing belonging to it. She undertook to find him with clothes during his apprenticeship at the tabernacle, and took care he should be well provided, that he might appear the more decent and sightly in his ministration, and to encourage him in his towardly beginnings. Parents must take care that their children want nothing that is fit for them, whether they are with them or from them; but those that are dutiful and hopeful, and minister to the Lord, must be thought worthy of double care and kindness. 4. The child Samuel did very well. Four separate times he is mentioned in these verses, and two things we are told of:-- (1.) The service he did to the Lord. He did well indeed, for he ministered to the Lord (v. 11, 18) according as his capacity was. He learned his catechism and was constant to his devotions, soon learned to read, and took a pleasure in the book of the law, and thus he ministered to the Lord. He ministered before Eli, that is, under his inspection, and as he ordered him, not before Eli's sons; all parties were agreed that they were unfit to be his tutors. Perhaps he attended immediately on Eli's person, was ready to him to fetch and bring as he had occasion, and that is called ministering to the Lord. Some little services perhaps he was employed in about the altar, though much under the age appointed by the law for the Levites' ministration. He could light a candle, or hold a dish, or run on an errand, or shut a door; and, because he did this with a pious disposition of mind it is called ministering to the Lord, and great notice is taken of it. After awhile he did his work so well that Eli appointed that he should minister with a linen ephod as the priests did (though he was no priest), because he saw that God was with him. Note, Little children must learn betimes to minister to the Lord. Parents must train them up to it, and God will accept them. Particularly let them learn to pay respect to their teachers, as Samuel to Eli. None can begin too soon to be religious. See Ps. viii. 2, and Matt. xxi. 15, 16. (2.) The blessing he received from the Lord: He grew before the Lord, as a tender plant (v. 21), grew on (v. 26) in strength and stature, and especially in wisdom and understanding and fitness for business. Note, Those young people that serve God as well as they can will obtain grace to improve, that they may serve him better. Those that are planted in God's house shall flourish, Ps. xcii. 13. He was in favour with the Lord and with man. Note, It is a great encouragement to children to be tractable, and virtuous, and good betimes, that if they be both God and man will love them. Such children are the darlings both of heaven and earth. What is here said of Samuel is said of our blessed Saviour, that great example, Luke ii. 52.
II. Let us now see how ill things went in Eli's family, though seated at the very door of the tabernacle. The nearer the church the further from God.
1. The abominable wickedness of Eli's sons (v. 12): The sons of Eli were sons of Belial. It is emphatically expressed. Nothing appears to the contrary but that Eli himself was a very good man, and no doubt had educated his sons well, giving them good instructions, setting them good examples, and putting up many a good prayer for them; and yet, when they grew up, they proved sons of Belial, profane wicked men, and arrant rakes: They knew not the Lord. They could not but have a notional knowledge of God and his law, a form of knowledge (Rom. ii. 20), yet, because their practice was not conformable to it, they are spoken of as wholly ignorant of God; they lived as if they knew nothing at all of God. Note, Parents cannot give grace to their children, nor does it run in the blood. Many that are sincerely pious themselves live to see those that come from them notoriously impious and profane; for the race is not to the swift. Eli was high priest and judge in Israel. His sons were priests by their birth. Their character was sacred and honourable, and obliged them, for their reputation-sake, to observe decorum. They were resident at the fountain-head both of magistracy and ministry, and yet they were sons of Belial, and their honour, power, and learning, made them so much the worse. They did not go to serve other gods, as those did that lived at a distance from the altar, for from the house of God they had their wealth and dignity; but, which was worse, they managed the service of God as if he had been one of the dunghill deities of the heathen. It is hard to say which dishonours God more, idolatry or profaneness, especially the profaneness of the priests. Let us see the wickedness of Eli's sons; and it is a sad sight.
(1.) They profaned the offerings of the Lord, and made a gain to themselves, or rather a gratification of their own luxury, out of them. God had provided competently for them out of the sacrifices. The offerings of the Lord made by fire were a considerable branch of their revenue, but not enough to please them; they served not the God of Israel, but their own bellies (Rom. xvi. 18), being such as the prophet calls greedy dogs that can never have enough, Isa. lvi. 11. [1.] They robbed the offerers, and seized for themselves some of their part of the sacrifice of the peace-offerings. The priests had for their share the wave-breast and the heave shoulder (Lev. vii. 34), but these did not content them; when the flesh was boiling for the offerer to feast upon religiously with his friends, they sent a servant with a flesh-hook of three teeth, a trident, and that must be stuck into the pot, and whatever that brought up the priest must have (v. 13, 14), and the people, out of their great veneration, suffered this to grow into a custom, so that after awhile prescription was pleaded for this manifest wrong. [2.] They stepped in before God himself, and encroached upon his right too. As if it were a small thing to weary men, they wearied my God also, Isa. vii. 13. Be it observed, to the honour of Israel, that though the people tamely yielded to their unwarrantable demands from them, yet they were very solicitous that God should not be robbed: Let them not fail to burn the fat presently, v. 16. Let the altar have its due, for that is the main matter. Unless God have the fat, they can feast with little comfort upon the flesh. It was a shame that the priests should need to be thus admonished by the people of their duty; but they regarded not the admonition. The priest will be served first, and will take what he thinks fit of the fat too, for he is weary of boiled meat, he must have roast, and, in order to that, they must give it to him raw; and if the offerer dispute it, though not in his own favour (let the priest take what he pleases of his part) but in favour of the altar (let them be sure to burn the fat first), even the priest's servant had grown so very imperious that he would either have it now or take it by force, than which there could not be a greater affront to God nor a greater abuse to the people. The effect was, First, That God was displeased: The sin of the young men was very great before the Lord, v. 17. Nothing is more provoking to God than the profanation of sacred things, and men serving their lusts with the offerings of the Lord. Secondly, That religion suffered by it: Men abhorred the offerings of the Lord. All good men abhorred their management of the offerings, and too many insensibly fell into a contempt of the offerings themselves for their sakes. It was the people's sin to think the worse of God's institutions, but it was the much greater sin of the priests that gave them occasion to do so. Nothing brings a greater reproach upon religion than ministers' covetousness, sensuality, and imperiousness. In the midst of this sad story comes in the repeated mention of Samuel's devotion. But Samuel ministered before the Lord, as an instance of the power of God's grace, in preserving him pure and pious in the midst of this wicked crew; and this helped to keep up the sinking credit of the sanctuary in the minds of the people, who, when they had said all they could against Eli's sons, could not but admire Samuel's seriousness, and speak well of religion for his sake.
(2.) They debauched the women that came to worship at the door of the tabernacle, v. 22. They had wives of their own, but were like fed horses, Jer. v. 8. To have gone to the harlots' houses, the common prostitutes, would have been abominable wickedness, but to use the interest which as priests they had in those women that had devout dispositions and were religiously inclined, and to bring them to commit their wickedness, was such horrid impiety as one can scarcely think it possible that men who called themselves priests should ever be guilty of. Be astonished, O heavens! at this, and tremble, O earth! No words can sufficiently express the villany of such practices as these.
2. The reproof which Eli gave his sons for this their wickedness: Eli was very old (v. 22) and could not himself inspect the service of the tabernacle as he had done, but left all to his sons, who, because of the infirmities of his age, slighted him, and did what they would. However, he was told of the wickedness of his sons, and we may well imagine what a heart-breaking it was to him, and how much it added to the burdens of his age; but it should seem he did not so much as reprove them till he heard of their debauching the women, and then he thought fit to give them a check. Had he rebuked them for their greediness and luxury, this might have been prevented. Young people should be told of their faults as soon as it is perceived that they begin to be extravagant, lest their hearts be hardened. Now concerning the reproof he gave them observe,
(1.) That it was very just and rational. That which he said was very proper. [1.] He tells them that the matter of fact was too plain to be denied and too public to be concealed: "I hear of your evil dealings by all this people, v. 23. It is not the surmise of one or two, but the avowed testimony of many; all your neighbours cry out shame on you, and bring their complaints to me, expecting that I should redress the grievance." [2.] He shows them the bad consequences of it, that they not only sinned, but made Israel to sin, and would have the people's sin to answer for as well as their own: "You that should turn men from iniquity (Mal. ii. 6), you make the Lord's people to transgress, and corrupt the nation instead of reforming it; you tempt people to go and serve other gods when they see the God of Israel so ill served." [3.] He warns them of the danger they brought themselves into by it, v. 25. He intimates to them what God afterwards told him, that the iniquity would not be purged with sacrifice nor offering, ch. iii. 14. If one man sin against another, the judge (that is, the priest, who was appointed to be the judge in many cases, Deut. xvii. 9) shall judge him, shall undertake his cause, arbitrate the matter, and make atonement for the offender; but if a man sin against the Lord (that is, if a priest profane the holy things of the Lord, if a man that deals with God for others do himself affront him) who shall entreat for him? Eli was himself a judge, and had often made intercession for transgressors, but, says he, "You that sin against the Lord," that is, "against the law and honour of God, in those very things which immediately pertain to him, and by which reconciliation is to be made, how can I entreat for you?" Their condition was deplorable indeed when their own father could not speak a good word for them, nor could have the face to appear as their advocate. Sins against the remedy, the atonement itself, are most dangerous, treading under foot the blood of the covenant, for then there remains no more sacrifice, Heb. x. 26.
(2.) It was too mild and gentle. He should have rebuked them sharply. Their crimes deserved sharpness; their temper needed it; the softness of his dealing with them would but harden them the more. The animadversion was too easy when he said, It is no good report. he should have said, "It is a shameful scandalous thing, and not to be suffered!" Whether it was because he loved them or because he feared them that he dealt thus tenderly with them, it was certainly an evidence of his want of zeal for the honour of God and his sanctuary. He bound them over to God's judgment, but he should have taken cognizance of their crimes himself, as high priest and judge, and have restrained and punished them. What he said was right, but it was not enough. Note, It is sometimes necessary that we put an edge upon the reproofs we give. There are those that must be saved with fear, Jude 23. 3. Their obstinacy against this reproof. His lenity did not at all work upon them: They hearkened not to their father, though he was also a judge. They had no regard either to his authority or to his affection, which was to them an evident token of perdition; it was because the Lord would slay them. They had long hardened their hearts, and now God, in a way of righteous judgment, hardened their hearts, and seared their consciences, and withheld from them the grace they had resisted and forfeited. Note, Those that are deaf to the reproofs of wisdom are manifestly marked for ruin. The Lord has determined to destroy them, 2 Chron. xxv. 16. See Prov. xxix. 1. Immediately upon this, Samuel's tractableness is again mentioned (v. 26), to shame their obstinacy: The child Samuel grew. God's grace is his own; he denied it to the sons of the high priest and gave it to the child of an obscure country Levite.
Adam Clarke: Commentary on the Bible - 1831
2:11: And Elkanah went to Ramah - Immediately after the 10th verse, the Septuagint add, Και κατελιπεν αυτον εκει ενωπιον Κυριου· και απηλθεν εις Αραματαια, And she left him there before the Lord, and went unto Arimathea. Thus the Septuagint suppose that the song of Hannah was composed when she brought Samuel to present him to the Lord; and as soon as she had completed this fine ode, she delivered him into the hands of Eli the high priest, and the child entered immediately on his ministration, under the direction and instructions of Eli.
1 Kings (1 Samuel) 2:12
Albert Barnes: Notes on the Bible - 1834
2:11: The word "minister" is used in three senses in Scripture:
(1) of the service or ministration of both priests and Levites rendered unto the Lord Exo 28:35, Exo 28:43 :
(2) of the ministrations of the Levites as rendered to the priests, to aid them in divine Service Num 3:6 :
(3) of any service or ministration, especially one rendered to a man of God, as that of Joshua to Moses Num 11:28.
The application of it to Samuel as ministering to the Lord before Eli the priest accords "most exactly" with Samuel's condition as a Levite.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: minister: Sa1 2:18, Sa1 1:28, Sa1 3:1, Sa1 3:15
Carl Friedrich Keil and Franz Delitzsch

Samuel the servant of the Lord under Eli. Ungodliness of the sons of Eli. - 1Kings 2:11 forms the transition to what follows. After Hannah's psalm of thanksgiving, Elkanah went back with his family to his home at Ramah, and the boy (Samuel) was serving, i.e., ministered to the Lord, in the presence of Eli the priest. The fact that nothing is said about Elkanah's wives going with him, does not warrant the interpretation given by Thenius, that Elkanah went home alone. It was taken for granted that his wives went with him, according to 1Kings 1:21 ("all his house"). את־יחוה שׁרת, which signifies literally, both here and in 1Kings 3:1, to serve the Lord, and which is used interchangeably with יי את־פּני שׁרת (1Kings 2:18), to serve in the presence of the Lord, is used to denote the duties performed both by priests and Levites in connection with the worship of God, in which Samuel took part, as he grew up, under the superintendence of Eli and according to his instruction.
1Kings 2:12
But Eli's sons, Hophni and Phinehas (1Kings 2:34), were בליּעל בּני, worthless fellows, and knew not the Lord, sc., as He should be known, i.e., did not fear Him, or trouble themselves about Him (vid., Job 18:21; Hos 8:2; Hos 13:4).
1Kings 2:13-14
"And the right of the priests towards the people was (the following)." Mishpat signifies the right which they had usurped to themselves in relation to the people. "If any one brought a sacrifice (זבח זבח כּל־אישׁ is placed first, and construed absolutely: 'as for every one who brought a slain-offering'), the priest's servant (lit. young man) came while the flesh was boiling, with a three-pronged fork in his hand, and thrust into the kettle, or pot, or bowl, or saucepan. All that the fork brought up the priest took. This they did to all the Israelites who came thither to Shiloh."
1Kings 2:15-16
They did still worse. "Even before the fat was consumed," i.e., before the fat portions of the sacrifice had been placed in the altar-fire for the Lord (Lev 3:3-5), the priest's servant came and demanded flesh of the person sacrificing, to be roasted for the priest; "for he will not take boiled flesh of thee, but only חי, raw, i.e., fresh meat." And if the person sacrificing replied, "They will burn the fat directly (lit. 'at this time,' as in Gen 25:31; 3Kings 22:5), then take for thyself, as thy soul desireth," he said, "No (לו for לא), but thou shalt give now; if not, I take by force." These abuses were practised by the priests in connection with the thank-offerings, with which a sacrificial meal was associated. Of these offerings, with which a sacrificial meal was associated. Of these offerings, the portion which legally fell to the priest as his share was the heave-leg and wave-breast. And this he was to receive after the fat portions of the sacrifice had been burned upon the altar (see Lev 7:30-34). To take the flesh of the sacrificial animal and roast it before this offering had been made, was a crime which was equivalent to a robbery of God, and is therefore referred to here with the emphatic particle גּם, as being the worst crime that the sons of Eli committed. Moreover, the priests could not claim any of the flesh which the offerer of the sacrifice boiled for the sacrificial meal, after burning the fat portions upon the altar and giving up the portions which belonged to them, to say nothing of their taking it forcibly out of the pots while it was being boiled.
1Kings 2:17
Such conduct as this on the part of the young men (the priests' servants), was a great sin in the sight of the Lord, as they thereby brought the sacrifice of the Lord into contempt. נאץ, causative, to bring into contempt, furnish occasion for blaspheming (as in 2Kings 12:14). "The robbery which they committed was a small sin in comparison with the contempt of the sacrifices themselves, which they were the means of spreading among the people" (O. v. Gerlach). Minchah does not refer here to the meat-offering as the accompaniment to the slain-offerings, but to the sacrificial offering generally, as a gift presented for the Lord.
Geneva 1599
And Elkanah went to Ramah to his house. And the child did minister unto the (i) LORD before Eli the priest.
(i) In all that Eli commanded him.
John Gill
And Elkanah went to Ramah to his house,.... Of which see 1Kings 1:19. This was after he had offered the sacrifices at the feast, worshipped the Lord, and Hannah had delivered her prayer or song of praise, and both had committed Samuel to the care of Eli, and left him with him:
and the child did minister unto the Lord before Eli the priest; he not only read in the book of the law, but learned to sing the praises of God vocally, and to play upon an instrument of music used in the service of God in those times, and to light the lamps in the tabernacle, and open and shut the doors of it, and the like; which were suitable to his age, and which might not be quite so tender as some have thought; or this may respect some small beginnings in the ministry of the sanctuary, in which he gradually increased under the inspection, guidance, and instruction of Eli, which is meant by ministering before him; the Targum is,"in the life of Eli the priest;''he began his ministration before his death.
John Wesley
Minster - In some way agreeable to his tender years, as in singing, or playing upon instruments of musick, or lighting the lamps. Before Eli the priest - That is, under the inspection, and by the direction of Eli.
Robert Jamieson, A. R. Fausset and David Brown
the child did minister unto the Lord before Eli the priest--He must have been engaged in some occupation suited to his tender age, as in playing upon the cymbals, or other instruments of music; in lighting the lamps, or similar easy and interesting services.
2:122:12: Եւ որդիքն Հեղեայ քահանայի՝ որդիք ժանտք, եւ ո՛չ ճանաչէին զՏէր։
12 Հեղի քահանայի որդիները, սակայն, անզգամ էին եւ չէին ճանաչում Տիրոջը:
12 Հեղիին որդիները չար մարդիկ ըլլալով՝ Տէրը չէին ճանչնար։
Եւ որդիքն Հեղեայ [37]քահանայի որդիք ժանտք, եւ ոչ ճանաչէին զՏէր:

2:12: Եւ որդիքն Հեղեայ քահանայի՝ որդիք ժանտք, եւ ո՛չ ճանաչէին զՏէր։
12 Հեղի քահանայի որդիները, սակայն, անզգամ էին եւ չէին ճանաչում Տիրոջը:
12 Հեղիին որդիները չար մարդիկ ըլլալով՝ Տէրը չէին ճանչնար։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 Сыновья же Илия были люди негодные; они не знали Господа
2:12 καὶ και and; even οἱ ο the υἱοὶ υιος son Ηλι ηλι.1 Hēli; Ili τοῦ ο the ἱερέως ιερευς priest υἱοὶ υιος son λοιμοὶ λοιμος pestilence; pest οὐκ ου not εἰδότες ειδω realize; have idea τὸν ο the κύριον κυριος lord; master
2:12 וּ û וְ and בְנֵ֥י vᵊnˌê בֵּן son עֵלִ֖י ʕēlˌî עֵלִי Eli בְּנֵ֣י bᵊnˈê בֵּן son בְלִיָּ֑עַל vᵊliyyˈāʕal בְּלִיַּעַל wickedness לֹ֥א lˌō לֹא not יָדְע֖וּ yāḏᵊʕˌû ידע know אֶת־ ʔeṯ- אֵת [object marker] יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:12. porro filii Heli filii Belial nescientes DominumNow the sons of Heli were children of Belial, not knowing the Lord,
12. Now the sons of Eli were sons of Belial; they knew not the LORD.
2:12. But the sons of Eli were sons of Belial, not knowing the Lord,
2:12. Now the sons of Eli [were] sons of Belial; they knew not the LORD.
Now the sons of Eli [were] sons of Belial; they knew not the LORD:

2:12 Сыновья же Илия были люди негодные; они не знали Господа
2:12
καὶ και and; even
οἱ ο the
υἱοὶ υιος son
Ηλι ηλι.1 Hēli; Ili
τοῦ ο the
ἱερέως ιερευς priest
υἱοὶ υιος son
λοιμοὶ λοιμος pestilence; pest
οὐκ ου not
εἰδότες ειδω realize; have idea
τὸν ο the
κύριον κυριος lord; master
2:12
וּ û וְ and
בְנֵ֥י vᵊnˌê בֵּן son
עֵלִ֖י ʕēlˌî עֵלִי Eli
בְּנֵ֣י bᵊnˈê בֵּן son
בְלִיָּ֑עַל vᵊliyyˈāʕal בְּלִיַּעַל wickedness
לֹ֥א lˌō לֹא not
יָדְע֖וּ yāḏᵊʕˌû ידע know
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:12. porro filii Heli filii Belial nescientes Dominum
Now the sons of Heli were children of Belial, not knowing the Lord,
2:12. But the sons of Eli were sons of Belial, not knowing the Lord,
2:12. Now the sons of Eli [were] sons of Belial; they knew not the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Не знали Господа, т. е. не хотели признавать Его заповедей и повелений.
Adam Clarke: Commentary on the Bible - 1831
2:12: The sons of Eli were sons of Belial - They were perverse, wicked, profligate men; devil's children. They knew not the Lord.
"They know! nor would an angel show Him; They would not know, nor choose to know Him."
These men were the principal cause of all the ungodliness of Israel. Their most execrable conduct, described Sa1 2:13-17, caused the people to abhor the Lord's offering. An impious priesthood is the grand cause of the transgressions and ruin of any nation; witness France, Germany, Spain, Ac., from 1792 to 1814.
1 Kings (1 Samuel) 2:13
Albert Barnes: Notes on the Bible - 1834
2:12: Sons of Belial - See the marginal reference note. The phrase is very frequent in the books of Samuel. In the New Testament, Paul contrasts Christ and Belial, as if Belial were the name of an idol or the personification of evil Co2 6:15. This probably led to the use of the term "Belial" in the the King James Version, instead of expressing its meaning, which is "mischief, wickedness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: the sons: Hos 4:6-9; Mal 2:1-9
sons of Belial: Sa1 10:27, Sa1 25:17; Deu 13:13; Jdg 19:22; Kg1 21:10, Kg1 21:13; Co2 6:15
knew: Sa1 3:7; Jdg 2:10; Jer 2:8, Jer 22:16; Joh 8:55, Joh 16:3, Joh 17:3; Rom 1:21, Rom 1:28-30
Geneva 1599
Now the sons of Eli [were] sons of Belial; they (k) knew not the LORD.
(k) That is, they neglected his ordinance.
John Gill
Now the sons of Eli were sons of Belial,.... Not that Eli their father was Belial, a wicked man; but though they had so good a father, they were very wicked men, unprofitable abandoned wretches, that cast off the yoke of the law of God, and gave themselves up to all manner of wickedness:
they knew not the Lord; not that they had no knowledge of God in theory, or were real atheists, but they were so practically; they denied him in works, they had no love to him, nor fear of him, and departed from his ways and worship, as much as if they were entirely ignorant of him; so the Targum,"they did not know to fear before the Lord,''or serve him; or, as Kimchi,"they did not know the way of the Lord,''that is, practically.
John Wesley
Knew not - They did not honour, love, or serve God.
Robert Jamieson, A. R. Fausset and David Brown
THE SIN OF ELl'S SONS. (1Kings 2:12-17)
Now the sons of Eli were sons of Belial--not only careless and irreligious, but men loose in their actions, and vicious and scandalous in their habits. Though professionally engaged in sacred duties, they were not only strangers to the power of religion in the heart, but they had thrown off its restraints, and even ran, as is sometimes done in similar cases by the sons of eminent ministers, to the opposite extreme of reckless and open profligacy.
2:132:13: Եւ իրաւունք քահանային էին առ ՚ի ժողովրդենէն՝ յամենայնէ որ զոհէր. գա՛յր մանուկ քահանային մինչդեռ եփէր միսն, եւ երեքժանի մսահան ՚ի ձեռին իւրում.
13 Զոհ մատուցելիս քահանան ժողովրդից պահանջում էր հետեւեալը. միսը եփուելիս քահանայի սպասաւորը, եռաժանի պատառաքաղը ձեռքին պիտի գար, այն մտցնէր տաշտի, պղնձէ մեծ կաթսայի կամ պտուկի մէջ, եւ ինչ որ հանէր մեծ պատառաքաղն այնտեղից, պէտք է պատկանէր քահանային:
13 Քահանաներուն սովորութիւնը այս էր, որ երբ ժողովուրդէն մէկը զոհ մատուցանէր, միսին եփած ատենը քահանային սպասաւորը ձեռքը երեքժանի մսահան մը առած կու գար
Եւ իրաւունք քահանային էին առ ի ժողովրդենէն յամենայնէ որ զոհէր. գայր մանուկ քահանային` մինչդեռ եփէր միսն, եւ երեքժանի մսահան ի ձեռին իւրում:

2:13: Եւ իրաւունք քահանային էին առ ՚ի ժողովրդենէն՝ յամենայնէ որ զոհէր. գա՛յր մանուկ քահանային մինչդեռ եփէր միսն, եւ երեքժանի մսահան ՚ի ձեռին իւրում.
13 Զոհ մատուցելիս քահանան ժողովրդից պահանջում էր հետեւեալը. միսը եփուելիս քահանայի սպասաւորը, եռաժանի պատառաքաղը ձեռքին պիտի գար, այն մտցնէր տաշտի, պղնձէ մեծ կաթսայի կամ պտուկի մէջ, եւ ինչ որ հանէր մեծ պատառաքաղն այնտեղից, պէտք է պատկանէր քահանային:
13 Քահանաներուն սովորութիւնը այս էր, որ երբ ժողովուրդէն մէկը զոհ մատուցանէր, միսին եփած ատենը քահանային սպասաւորը ձեռքը երեքժանի մսահան մը առած կու գար
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 и долга священников в отношении к народу. Когда кто приносил жертву, отрок священнический, во время варения мяса, приходил с вилкой в руке своей
2:13 καὶ και and; even τὸ ο the δικαίωμα δικαιωμα justification τοῦ ο the ἱερέως ιερευς priest παρὰ παρα from; by τοῦ ο the λαοῦ λαος populace; population παντὸς πας all; every τοῦ ο the θύοντος θυω immolate; sacrifice καὶ και and; even ἤρχετο ερχομαι come; go τὸ ο the παιδάριον παιδαριον little boy τοῦ ο the ἱερέως ιερευς priest ὡς ως.1 as; how ἂν αν perhaps; ever ἡψήθη ηψηθη the κρέας κρεας meat καὶ και and; even κρεάγρα κρεαγρα in τῇ ο the χειρὶ χειρ hand αὐτοῦ αυτος he; him
2:13 וּ û וְ and מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice הַ ha הַ the כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֑ם ʕˈām עַם people כָּל־ kol- כֹּל whole אִ֞ישׁ ʔˈîš אִישׁ man זֹבֵ֣חַ zōvˈēₐḥ זבח slaughter זֶ֗בַח zˈevaḥ זֶבַח sacrifice וּ û וְ and בָ֨א vˌā בוא come נַ֤עַר nˈaʕar נַעַר boy הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest כְּ kᵊ כְּ as בַשֵּׁ֣ל vaššˈēl בשׁל boil הַ ha הַ the בָּשָׂ֔ר bbāśˈār בָּשָׂר flesh וְ wᵊ וְ and הַ ha הַ the מַּזְלֵ֛ג mmazlˈēḡ מַזְלֵג fork שְׁלֹ֥שׁ־ šᵊlˌōš- שָׁלֹשׁ three הַ ha הַ the שִּׁנַּ֖יִם ššinnˌayim שֵׁן tooth בְּ bᵊ בְּ in יָדֹֽו׃ yāḏˈô יָד hand
2:13. neque officium sacerdotum ad populum sed quicumque immolasset victimam veniebat puer sacerdotis dum coquerentur carnes et habebat fuscinulam tridentem in manu suaNor the office of the priests to the people: but whosoever had offered a sacrifice, the servant of the priest came, while the flesh was in boiling, with a fleshhook of three teeth in his hand,
13. And the custom of the priests with the people was, that, when any man offered sacrifice, the priest’s servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;
2:13. nor the priestly office for the people. And so, no matter who had immolated a victim, the servant of the priest would arrive, while the flesh was still cooking, and he would take a three-pronged hook in his hand,
2:13. And the priests’ custom with the people [was, that], when any man offered sacrifice, the priest’s servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;
And the priests' custom with the people [was, that], when any man offered sacrifice, the priest' s servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand:

2:13 и долга священников в отношении к народу. Когда кто приносил жертву, отрок священнический, во время варения мяса, приходил с вилкой в руке своей
2:13
καὶ και and; even
τὸ ο the
δικαίωμα δικαιωμα justification
τοῦ ο the
ἱερέως ιερευς priest
παρὰ παρα from; by
τοῦ ο the
λαοῦ λαος populace; population
παντὸς πας all; every
τοῦ ο the
θύοντος θυω immolate; sacrifice
καὶ και and; even
ἤρχετο ερχομαι come; go
τὸ ο the
παιδάριον παιδαριον little boy
τοῦ ο the
ἱερέως ιερευς priest
ὡς ως.1 as; how
ἂν αν perhaps; ever
ἡψήθη ηψηθη the
κρέας κρεας meat
καὶ και and; even
κρεάγρα κρεαγρα in
τῇ ο the
χειρὶ χειρ hand
αὐτοῦ αυτος he; him
2:13
וּ û וְ and
מִשְׁפַּ֥ט mišpˌaṭ מִשְׁפָּט justice
הַ ha הַ the
כֹּהֲנִ֖ים kkōhᵃnˌîm כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֑ם ʕˈām עַם people
כָּל־ kol- כֹּל whole
אִ֞ישׁ ʔˈîš אִישׁ man
זֹבֵ֣חַ zōvˈēₐḥ זבח slaughter
זֶ֗בַח zˈevaḥ זֶבַח sacrifice
וּ û וְ and
בָ֨א vˌā בוא come
נַ֤עַר nˈaʕar נַעַר boy
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
כְּ kᵊ כְּ as
בַשֵּׁ֣ל vaššˈēl בשׁל boil
הַ ha הַ the
בָּשָׂ֔ר bbāśˈār בָּשָׂר flesh
וְ wᵊ וְ and
הַ ha הַ the
מַּזְלֵ֛ג mmazlˈēḡ מַזְלֵג fork
שְׁלֹ֥שׁ־ šᵊlˌōš- שָׁלֹשׁ three
הַ ha הַ the
שִּׁנַּ֖יִם ššinnˌayim שֵׁן tooth
בְּ bᵊ בְּ in
יָדֹֽו׃ yāḏˈô יָד hand
2:13. neque officium sacerdotum ad populum sed quicumque immolasset victimam veniebat puer sacerdotis dum coquerentur carnes et habebat fuscinulam tridentem in manu sua
Nor the office of the priests to the people: but whosoever had offered a sacrifice, the servant of the priest came, while the flesh was in boiling, with a fleshhook of three teeth in his hand,
2:13. nor the priestly office for the people. And so, no matter who had immolated a victim, the servant of the priest would arrive, while the flesh was still cooking, and he would take a three-pronged hook in his hand,
2:13. And the priests’ custom with the people [was, that], when any man offered sacrifice, the priest’s servant came, while the flesh was in seething, with a fleshhook of three teeth in his hand;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16: Имеются в виду мирные жертвы. См. прим. к 4: ст. I главы.
Adam Clarke: Commentary on the Bible - 1831
2:13: When any man offered sacrifice - That is, when a peace-offering was brought, the right shoulder and the breast belonged to the priest, the fat was burnt upon the altar, and the blood was poured at the bottom of the altar; the rest of the flesh belonged to the offerer. Under pretense of taking only their own part, they took the best of all they chose, and as much as they chose.
1 Kings (1 Samuel) 2:14
Albert Barnes: Notes on the Bible - 1834
2:13: The Law of Moses defined exactly what was to be the priest's portion of every peace offering Lev 7:31-35, as it also gave express directions about the burning of the fat Lev 7:23-25, Lev 7:31. It was therefore a gross act of disobedience and lawlessness on the part of Hophni and Phinehas to take more than the Law gave them. Incidental evidence is afforded by this passage to the existence of the Levitical law at this time.
John Gill
And the priest's custom with the people was,.... Not what was according to the will and law of God, but which the sons of Eli had introduced; and in which they were followed by the rest of the priests, and so it became an established custom, and had the force of a law, statute, or judgment, as the word signifies:
that when any man offered sacrifice; not any sort of sacrifice, for if it was a burnt offering, it was wholly consumed by fire, and in that the following custom could not take place; and if it was a sin offering, that was eaten by the priests, and so there was no need of taking such a method as after related; but a peace offering, part of which belonged to the Lord, the fat that was burnt, and the breast and shoulder to the priest, and the rest to the owner, who made a feast of it for his family and friends:
the priest's servant came while the flesh was in seething; that is, while those parts were boiling for the owner and his family; which was done in some part of the tabernacle, as afterwards in the temple:
with a flesh hook of three teeth in his hand; with a three forked instrument, with which he was sent by order of the priest that slew the sacrifice, and offered it, to whom belonged the parts before mentioned, allowed him by the law; but not content with these, he sent his servant, while the rest were boiling, with such an instrument as here described, to draw up more out of the boiling pot.
John Wesley
Boiling - As the Lord's part of the peace - offerings was burnt upon the altar, so the priest's and offerer's parts were to be boiled.
Robert Jamieson, A. R. Fausset and David Brown
the priests' custom with the people--When persons wished to present a sacrifice of peace offering on the altar, the offering was brought in the first instance to the priest, and as the Lord's part was burnt, the parts appropriated respectively to the priests and offerers were to be sodden. But Eli's sons, unsatisfied with the breast and shoulder, which were the perquisites appointed to them by the divine law (Ex 29:27; Lev 7:31-32), not only claimed part of the offerer's share, but rapaciously seized them previous to the sacred ceremony of heaving or waving (see on Lev 7:29); and moreover they committed the additional injustice of taking up with their fork those portions which they preferred, while still raw. Pious people revolted at such rapacious and profane encroachments on the dues of the altar, as well as what should have gone to constitute the family and social feast of the offerer. The truth is, the priests having become haughty and unwilling in many instances to accept invitations to those feasts, presents of meat were sent to them; and this, though done in courtesy at first, being, in course of time, established into a right, gave rise to all the rapacious keenness of Eli's sons.
2:142:14: եւ արկանէր զայն յաւազա՛ն, կամ ՚ի սա՛ն մեծ պղնձի՝ կամ ՚ի պո՛յտն, եւ զամենայն որ ինչ գա՛յր ՚ի մսահանն՝ առնո՛յր իւր քահանայն։ Ըստ այսմ օրինակի՛ առնէին ամենայն Իսրայէլի որ գային զոհե՛լ ՚ի տուն Տեառն ՚ի Սելով[2844]։ [2844] Ոմանք. Ամենայն որդւոցն Իսրայէլի որ գային զոհել Տեառն ՚ի Սելով։
14 Այսպէս էին վարւում բոլոր իսրայէլացիների զոհերի հետ, որոնք գալիս էին զոհեր մատուցելու Սելովում, Տիրոջ տանը:
14 Ու զանիկա կաթսային կամ սանին կամ եփարանին կամ պտուկին մէջ կը խոթէր ու մսահանը ինչ որ հանելու ըլլար, քահանան զանիկա իրեն կ’առնէր։ Անոնք Սելովի մէջ բոլոր հոն եկող Իսրայելացիներուն այսպէս կ’ընէին։
եւ արկանէր զայն [38]յաւազան կամ ի սան մեծ պղնձի`` կամ ի պոյտն, եւ զամենայն որ ինչ գայր ի մսահանն` առնոյր իւր քահանայն: Ըստ այսմ օրինակի առնէին ամենայն Իսրայելի որ գային զոհել [39]ի տուն Տեառն`` ի Սելով:

2:14: եւ արկանէր զայն յաւազա՛ն, կամ ՚ի սա՛ն մեծ պղնձի՝ կամ ՚ի պո՛յտն, եւ զամենայն որ ինչ գա՛յր ՚ի մսահանն՝ առնո՛յր իւր քահանայն։ Ըստ այսմ օրինակի՛ առնէին ամենայն Իսրայէլի որ գային զոհե՛լ ՚ի տուն Տեառն ՚ի Սելով[2844]։
[2844] Ոմանք. Ամենայն որդւոցն Իսրայէլի որ գային զոհել Տեառն ՚ի Սելով։
14 Այսպէս էին վարւում բոլոր իսրայէլացիների զոհերի հետ, որոնք գալիս էին զոհեր մատուցելու Սելովում, Տիրոջ տանը:
14 Ու զանիկա կաթսային կամ սանին կամ եփարանին կամ պտուկին մէջ կը խոթէր ու մսահանը ինչ որ հանելու ըլլար, քահանան զանիկա իրեն կ’առնէր։ Անոնք Սելովի մէջ բոլոր հոն եկող Իսրայելացիներուն այսպէս կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
2:142:14 и опускал ее в котел, или в кастрюлю, или на сковороду, или в горшок, и что вынет вилка, то брал себе священник. Так поступали они со всеми Израильтянами, приходившими туда в Силом.
2:14 καὶ και and; even ἐπάταξεν πατασσω pat; impact αὐτὴν αυτος he; him εἰς εις into; for τὸν ο the λέβητα λεβης the μέγαν μεγας great; loud ἢ η or; than εἰς εις into; for τὸ ο the χαλκίον χαλκιον copper pot ἢ η or; than εἰς εις into; for τὴν ο the κύθραν κυθρα all; every ὃ ος who; what ἐὰν εαν and if; unless ἀνέβη αναβαινω step up; ascend ἐν εν in τῇ ο the κρεάγρᾳ κρεαγρα take; get ἑαυτῷ εαυτου of himself; his own ὁ ο the ἱερεύς ιερευς priest κατὰ κατα down; by τάδε οδε further; this ἐποίουν ποιεω do; make παντὶ πας all; every Ισραηλ ισραηλ.1 Israel τοῖς ο the ἐρχομένοις ερχομαι come; go θῦσαι θυω immolate; sacrifice κυρίῳ κυριος lord; master ἐν εν in Σηλωμ σηλωμ Sēlōm; Silom
2:14 וְ wᵊ וְ and הִכָּ֨ה hikkˌā נכה strike בַ va בְּ in † הַ the כִּיֹּ֜ור kkiyyˈôr כִּיֹּור basin אֹ֣ו ʔˈô אֹו or בַ va בְּ in † הַ the דּ֗וּד ddˈûḏ דּוּד cooking pot אֹ֤ו ʔˈô אֹו or בַ va בְּ in † הַ the קַּלַּ֨חַת֙ qqallˈaḥaṯ קַלַּחַת cauldron אֹ֣ו ʔˈô אֹו or בַ va בְּ in † הַ the פָּר֔וּר ppārˈûr פָּרוּר cooking pot כֹּ֚ל ˈkōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend הַ ha הַ the מַּזְלֵ֔ג mmazlˈēḡ מַזְלֵג fork יִקַּ֥ח yiqqˌaḥ לקח take הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest בֹּ֑ו bˈô בְּ in כָּ֚כָה ˈkāḵā כָּכָה thus יַעֲשׂ֣וּ yaʕᵃśˈû עשׂה make לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַ ha הַ the בָּאִ֥ים bbāʔˌîm בוא come שָׁ֖ם šˌām שָׁם there בְּ bᵊ בְּ in שִׁלֹֽה׃ šilˈō שִׁלֹה Shiloh
2:14. et mittebat eam in lebetem vel in caldariam aut in ollam sive in caccabum et omne quod levabat fuscinula tollebat sacerdos sibi sic faciebant universo Israheli venientium in SiloAnd thrust it into the kettle, or into the cauldron, or into the pot, or into the pan: and all that the fleshhook brought up, the priest took to himself. Thus did they to all Israel that came to Silo.
14. and he struck it into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took therewith. So they did in Shiloh unto all the Israelites that came thither.
2:14. and put it into the vessel, or into the cauldron, or into the cooking pot, or into the pan, and all that the hook lifted up, the priest took for himself. So they did to all of Israel who arrived at Shiloh.
2:14. And he struck [it] into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither.
And he struck [it] into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither:

2:14 и опускал ее в котел, или в кастрюлю, или на сковороду, или в горшок, и что вынет вилка, то брал себе священник. Так поступали они со всеми Израильтянами, приходившими туда в Силом.
2:14
καὶ και and; even
ἐπάταξεν πατασσω pat; impact
αὐτὴν αυτος he; him
εἰς εις into; for
τὸν ο the
λέβητα λεβης the
μέγαν μεγας great; loud
η or; than
εἰς εις into; for
τὸ ο the
χαλκίον χαλκιον copper pot
η or; than
εἰς εις into; for
τὴν ο the
κύθραν κυθρα all; every
ος who; what
ἐὰν εαν and if; unless
ἀνέβη αναβαινω step up; ascend
ἐν εν in
τῇ ο the
κρεάγρᾳ κρεαγρα take; get
ἑαυτῷ εαυτου of himself; his own
ο the
ἱερεύς ιερευς priest
κατὰ κατα down; by
τάδε οδε further; this
ἐποίουν ποιεω do; make
παντὶ πας all; every
Ισραηλ ισραηλ.1 Israel
τοῖς ο the
ἐρχομένοις ερχομαι come; go
θῦσαι θυω immolate; sacrifice
κυρίῳ κυριος lord; master
ἐν εν in
Σηλωμ σηλωμ Sēlōm; Silom
2:14
וְ wᵊ וְ and
הִכָּ֨ה hikkˌā נכה strike
בַ va בְּ in
הַ the
כִּיֹּ֜ור kkiyyˈôr כִּיֹּור basin
אֹ֣ו ʔˈô אֹו or
בַ va בְּ in
הַ the
דּ֗וּד ddˈûḏ דּוּד cooking pot
אֹ֤ו ʔˈô אֹו or
בַ va בְּ in
הַ the
קַּלַּ֨חַת֙ qqallˈaḥaṯ קַלַּחַת cauldron
אֹ֣ו ʔˈô אֹו or
בַ va בְּ in
הַ the
פָּר֔וּר ppārˈûr פָּרוּר cooking pot
כֹּ֚ל ˈkōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יַעֲלֶ֣ה yaʕᵃlˈeh עלה ascend
הַ ha הַ the
מַּזְלֵ֔ג mmazlˈēḡ מַזְלֵג fork
יִקַּ֥ח yiqqˌaḥ לקח take
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
בֹּ֑ו bˈô בְּ in
כָּ֚כָה ˈkāḵā כָּכָה thus
יַעֲשׂ֣וּ yaʕᵃśˈû עשׂה make
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
הַ ha הַ the
בָּאִ֥ים bbāʔˌîm בוא come
שָׁ֖ם šˌām שָׁם there
בְּ bᵊ בְּ in
שִׁלֹֽה׃ šilˈō שִׁלֹה Shiloh
2:14. et mittebat eam in lebetem vel in caldariam aut in ollam sive in caccabum et omne quod levabat fuscinula tollebat sacerdos sibi sic faciebant universo Israheli venientium in Silo
And thrust it into the kettle, or into the cauldron, or into the pot, or into the pan: and all that the fleshhook brought up, the priest took to himself. Thus did they to all Israel that came to Silo.
2:14. and put it into the vessel, or into the cauldron, or into the cooking pot, or into the pan, and all that the hook lifted up, the priest took for himself. So they did to all of Israel who arrived at Shiloh.
2:14. And he struck [it] into the pan, or kettle, or caldron, or pot; all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:14: Kettle - caldron, or pot - We know not what these were, nor of what capacity; nor is it of any consequence.
1 Kings (1 Samuel) 2:15
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: all that the fleshhook: Sa1 2:29; Exo 29:27, Exo 29:28; Lev 7:34; Isa 56:11; Mal 1:10; Pe2 2:13-15
Geneva 1599
And he struck [it] into the pan, or kettle, or caldron, or pot; (l) all that the fleshhook brought up the priest took for himself. So they did in Shiloh unto all the Israelites that came thither.
(l) Transgressing the order appointed in the Law, (Lev 7:31), for their bellies sake.
John Gill
And he struck it into the pan, or kettle, or cauldron, or pot,.... Whatever vessel was made use of, larger or lesser, according to the quantity of flesh the owner boiled for himself and friends, the trident the priest's servants brought with him, he struck into the boiler to the bottom; of it:
all that the fleshhook brought up the priest took for himself; as his own property; whereas no part of it at all belonged to him, he having had the breast and shoulder delivered to him in the first place; and yet, by this method, all that he could drag up with this three forked instrument he claimed as his own; which might be much, that would hang upon three teeth of it, or in which they were fastened; and, according to Abarbinel, each of them would bring up a pound of flesh, and perhaps more:
so they did in Shiloh, unto all the Israelites that came thither; to offer their sacrifices, which was the proper place for them, the tabernacle and altar being there; and men of all ranks and degrees were treated alike, princes and people, rich and poor; the custom universally obtained, and all sorts of men met with the same usage.
John Wesley
Took - Not contented with the breast and shoulder which were allotted them by God, they took also part of the offerer's share; besides which they snatched their part before it was heaved and waved; contrary to Lev 7:34.
2:152:15: Եւ մինչչեւ՛ ճարպն ճենճերեալ էր՝ գայր մանուկ քահանային, եւ ասէ՛ր ցայրն որ զոհէրն. Տո՛ւր միս խորովելոյ քահանային, եւ ո՛չ առնում ՚ի քէն մի՛ս եփեալ ՚ի սանէ։
15 Նախքան ճարպն այրելը գալիս էր քահանայի սպասաւորը եւ ասում զոհ մատուցողին. «Քահանային խորովելու միս տո՛ւր, եւ ես կաթսայում եփուող մսից չեմ առնի»:
15 Նաեւ ճարպը այրելէ առաջ քահանային սպասաւորը կու գար ու զոհ ընող մարդուն կ’ըսէր. «Քահանային համար խորովելու միս տուր, քանզի անիկա քեզմէ եփած միս չ’առներ, այլ հում միս կ’ուզէ»։
Եւ մինչչեւ ճարպն ճենճերեալ էր, գայր մանուկ քահանային եւ ասէր ցայրն որ զոհէրն. Տուր միս խորովելոյ քահանային, եւ ոչ [40]առնում ի քէն միս եփեալ ի սանէ:

2:15: Եւ մինչչեւ՛ ճարպն ճենճերեալ էր՝ գայր մանուկ քահանային, եւ ասէ՛ր ցայրն որ զոհէրն. Տո՛ւր միս խորովելոյ քահանային, եւ ո՛չ առնում ՚ի քէն մի՛ս եփեալ ՚ի սանէ։
15 Նախքան ճարպն այրելը գալիս էր քահանայի սպասաւորը եւ ասում զոհ մատուցողին. «Քահանային խորովելու միս տո՛ւր, եւ ես կաթսայում եփուող մսից չեմ առնի»:
15 Նաեւ ճարպը այրելէ առաջ քահանային սպասաւորը կու գար ու զոհ ընող մարդուն կ’ըսէր. «Քահանային համար խորովելու միս տուր, քանզի անիկա քեզմէ եփած միս չ’առներ, այլ հում միս կ’ուզէ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 Даже прежде, нежели сожигали тук, приходил отрок священнический и говорил приносившему жертву: дай мяса на жаркое священнику; он не возьмет у тебя вареного мяса, а дай сырое.
2:15 καὶ και and; even πρὶν πριν before θυμιαθῆναι θυμιαω burn incense τὸ ο the στέαρ στεαρ come; go τὸ ο the παιδάριον παιδαριον little boy τοῦ ο the ἱερέως ιερευς priest καὶ και and; even ἔλεγεν λεγω tell; declare τῷ ο the ἀνδρὶ ανηρ man; husband τῷ ο the θύοντι θυω immolate; sacrifice δὸς διδωμι give; deposit κρέας κρεας meat ὀπτῆσαι οπταω the ἱερεῖ ιερευς priest καὶ και and; even οὐ ου not μὴ μη not λάβω λαμβανω take; get παρὰ παρα from; by σοῦ σου of you; your ἑφθὸν εφθος from; out of τοῦ ο the λέβητος λεβης kettle
2:15 גַּם֮ gam גַּם even בְּ bᵊ בְּ in טֶרֶם֮ ṭerem טֶרֶם beginning יַקְטִר֣וּן yaqṭirˈûn קטר smoke אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חֵלֶב֒ ḥēlˌev חֵלֶב fat וּ û וְ and בָ֣א׀ vˈā בוא come נַ֣עַר nˈaʕar נַעַר boy הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and אָמַר֙ ʔāmˌar אמר say לָ lā לְ to † הַ the אִ֣ישׁ ʔˈîš אִישׁ man הַ ha הַ the זֹּבֵ֔חַ zzōvˈēₐḥ זבח slaughter תְּנָ֣ה tᵊnˈā נתן give בָשָׂ֔ר vāśˈār בָּשָׂר flesh לִ li לְ to צְלֹ֖ות ṣᵊlˌôṯ צלה roast לַ la לְ to † הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִקַּ֧ח yiqqˈaḥ לקח take מִמְּךָ֛ mimmᵊḵˈā מִן from בָּשָׂ֥ר bāśˌār בָּשָׂר flesh מְבֻשָּׁ֖ל mᵊvuššˌāl בשׁל boil כִּ֥י kˌî כִּי that אִם־ ʔim- אִם if חָֽי׃ ḥˈāy חַי alive
2:15. etiam antequam adolerent adipem veniebat puer sacerdotis et dicebat immolanti da mihi carnem ut coquam sacerdoti non enim accipiam a te carnem coctam sed crudamAlso before they burnt the fat, the servant of the priest came, and said to the man that sacrificed: Give me flesh to boil for the priest: for I will not take of thee sodden flesh, but raw.
15. Yea, before they burnt the fat, the priest’s servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.
2:15. In addition, before they burned the fat, the servant of the priest would arrive, and he would say to the one who was immolating: “Give me the flesh, so that I may boil it for the priest. For I will not accept cooked meat from you, but raw.”
2:15. Also before they burnt the fat, the priest’s servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.
Also before they burnt the fat, the priest' s servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw:

2:15 Даже прежде, нежели сожигали тук, приходил отрок священнический и говорил приносившему жертву: дай мяса на жаркое священнику; он не возьмет у тебя вареного мяса, а дай сырое.
2:15
καὶ και and; even
πρὶν πριν before
θυμιαθῆναι θυμιαω burn incense
τὸ ο the
στέαρ στεαρ come; go
τὸ ο the
παιδάριον παιδαριον little boy
τοῦ ο the
ἱερέως ιερευς priest
καὶ και and; even
ἔλεγεν λεγω tell; declare
τῷ ο the
ἀνδρὶ ανηρ man; husband
τῷ ο the
θύοντι θυω immolate; sacrifice
δὸς διδωμι give; deposit
κρέας κρεας meat
ὀπτῆσαι οπταω the
ἱερεῖ ιερευς priest
καὶ και and; even
οὐ ου not
μὴ μη not
λάβω λαμβανω take; get
παρὰ παρα from; by
σοῦ σου of you; your
ἑφθὸν εφθος from; out of
τοῦ ο the
λέβητος λεβης kettle
2:15
גַּם֮ gam גַּם even
בְּ bᵊ בְּ in
טֶרֶם֮ ṭerem טֶרֶם beginning
יַקְטִר֣וּן yaqṭirˈûn קטר smoke
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חֵלֶב֒ ḥēlˌev חֵלֶב fat
וּ û וְ and
בָ֣א׀ vˈā בוא come
נַ֣עַר nˈaʕar נַעַר boy
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
אָמַר֙ ʔāmˌar אמר say
לָ לְ to
הַ the
אִ֣ישׁ ʔˈîš אִישׁ man
הַ ha הַ the
זֹּבֵ֔חַ zzōvˈēₐḥ זבח slaughter
תְּנָ֣ה tᵊnˈā נתן give
בָשָׂ֔ר vāśˈār בָּשָׂר flesh
לִ li לְ to
צְלֹ֖ות ṣᵊlˌôṯ צלה roast
לַ la לְ to
הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִקַּ֧ח yiqqˈaḥ לקח take
מִמְּךָ֛ mimmᵊḵˈā מִן from
בָּשָׂ֥ר bāśˌār בָּשָׂר flesh
מְבֻשָּׁ֖ל mᵊvuššˌāl בשׁל boil
כִּ֥י kˌî כִּי that
אִם־ ʔim- אִם if
חָֽי׃ ḥˈāy חַי alive
2:15. etiam antequam adolerent adipem veniebat puer sacerdotis et dicebat immolanti da mihi carnem ut coquam sacerdoti non enim accipiam a te carnem coctam sed crudam
Also before they burnt the fat, the servant of the priest came, and said to the man that sacrificed: Give me flesh to boil for the priest: for I will not take of thee sodden flesh, but raw.
2:15. In addition, before they burned the fat, the servant of the priest would arrive, and he would say to the one who was immolating: “Give me the flesh, so that I may boil it for the priest. For I will not accept cooked meat from you, but raw.”
2:15. Also before they burnt the fat, the priest’s servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:15: Before they burnt the fat - They would serve themselves before God was served! This was iniquity and arrogance of the first magnitude.
He will not have sodden flesh - He chooses roast meat, not boiled; and if they had it in the pot before the servant came, he took it out that it might be roasted.
1 Kings (1 Samuel) 2:17
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: Lev 3:3-5, Lev 3:16; Rom 16:18; Phi 3:19; Jde 1:12
Geneva 1599
Also before they burnt the (m) fat, the priest's servant came, and said to the man that sacrificed, Give flesh to roast for the priest; for he will not have sodden flesh of thee, but raw.
(m) Which was commanded first to have been offered to God.
John Gill
Also before they burnt the fat,.... Which belonged to the Lord, and was to be offered to him by fire, in the first place, as it ought to be; and the order of sacrificing required that he should have his part first before the priest or the owner: but so impious were the priests become, that
the priest's servant came, and said to the man that sacrificed; not to the priest that offered, but to the man that brought his sacrifice to be offered by the priest:
give flesh to roast for the priest; meaning, not what was his by law, as the breast and shoulder, though for these he ought to have stayed until the fat was offered to the Lord; but other parts of the peace offering, which he had no right unto, for roasting or boiling, and yet in an imperious manner demanded it by his servant:
for he will not have sodden flesh of thee, but raw though this was not the only reason of this demand, because they liked roast meat better than boiled; but because the three forked flesh hook did not always bring up the best pieces out of the boiling pot; and therefore he resolved to have flesh raw, that he might have the best, as well as dress it to his own liking.
John Wesley
The fat - And the other parts to be burnt with it. So this was all additional injury; for they took such parts as they best liked whilst it was raw.
2:162:16: Եւ ասէ՛ր այրն որ զոհէր. Ճենճերեսցի՛ նախ ճարպն որպէս օրէն է, եւ ապա առցես քեզ յամենայնէ՛ որոց եւ ցանկասցի անձն քո։ Եւ նա ասէր. Ո՛չ, բայց եթէ ա՛րդ տայցես. եւ եթէ ո՛չ տաս՝ ուժգի՛ն առից[2845]։ [2845] Ոմանք. Եւ ասէր ցայն որ զոհէրն։
16 Զոհ մատուցողն ասում էր. «Թող նախ ճարպն այրուի, ինչպէս օրէնքն է, ապա ա՛ռ այնքան, ինչքան սիրտդ ցանկանայ»:
16 Եւ այն մարդը, երբ ըսէր թէ «Թող հիմա ճարպը այրեն ու ետքը սրտիդ ուզածին չափ առ», այն ատեն կ’ըսէր. «Ո՛չ, հիմա տուր. եթէ ոչ՝ բռնի կ’առնեմ»։
Եւ ասէր այրն որ զոհէր. Ճենճերեսցի նախ ճարպն որպէս օրէն է, եւ ապա առցես քեզ յամենայնէ որոց եւ ցանկասցի անձն քո: Եւ նա ասէր. Ոչ, բայց եթէ արդ տայցես. եւ եթէ ոչ տաս` ուժգին առից:

2:16: Եւ ասէ՛ր այրն որ զոհէր. Ճենճերեսցի՛ նախ ճարպն որպէս օրէն է, եւ ապա առցես քեզ յամենայնէ՛ որոց եւ ցանկասցի անձն քո։ Եւ նա ասէր. Ո՛չ, բայց եթէ ա՛րդ տայցես. եւ եթէ ո՛չ տաս՝ ուժգի՛ն առից[2845]։
[2845] Ոմանք. Եւ ասէր ցայն որ զոհէրն։
16 Զոհ մատուցողն ասում էր. «Թող նախ ճարպն այրուի, ինչպէս օրէնքն է, ապա ա՛ռ այնքան, ինչքան սիրտդ ցանկանայ»:
16 Եւ այն մարդը, երբ ըսէր թէ «Թող հիմա ճարպը այրեն ու ետքը սրտիդ ուզածին չափ առ», այն ատեն կ’ըսէր. «Ո՛չ, հիմա տուր. եթէ ոչ՝ բռնի կ’առնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:162:16 И {если} кто говорил ему: пусть сожгут прежде тук, как должно, и {потом} возьми себе, сколько пожелает душа твоя, то он говорил: нет, теперь же дай, а если нет, то силою возьму.
2:16 καὶ και and; even ἔλεγεν λεγω tell; declare ὁ ο the ἀνὴρ ανηρ man; husband ὁ ο the θύων θυω immolate; sacrifice θυμιαθήτω θυμιαω burn incense πρῶτον πρωτος first; foremost ὡς ως.1 as; how καθήκει καθηκω fitting τὸ ο the στέαρ στεαρ and; even λαβὲ λαμβανω take; get σεαυτῷ σεαυτου of yourself ἐκ εκ from; out of πάντων πας all; every ὧν ος who; what ἐπιθυμεῖ επιθυμεω long for; aspire ἡ ο the ψυχή ψυχη soul σου σου of you; your καὶ και and; even εἶπεν επω say; speak οὐχί ουχι not; not actually ὅτι οτι since; that νῦν νυν now; present δώσεις διδωμι give; deposit καὶ και and; even ἐὰν εαν and if; unless μή μη not λήμψομαι λαμβανω take; get κραταιῶς κραταιως by force; severely
2:16 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say אֵלָ֜יו ʔēlˈāʸw אֶל to הָ hā הַ the אִ֗ישׁ ʔˈîš אִישׁ man קַטֵּ֨ר qaṭṭˌēr קטר smoke יַקְטִיר֤וּן yaqṭîrˈûn קטר smoke כַּ ka כְּ as † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the חֵ֔לֶב ḥˈēlev חֵלֶב fat וְ wᵊ וְ and קַ֨ח־ qˌaḥ- לקח take לְךָ֔ lᵊḵˈā לְ to כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תְּאַוֶּ֖ה tᵊʔawwˌeh אוה wish נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul וְ wᵊ וְ and אָמַ֥ר׀ ʔāmˌar אמר say לֹא֙לו *lˌō לֹא not כִּ֚י ˈkî כִּי that עַתָּ֣ה ʕattˈā עַתָּה now תִתֵּ֔ן ṯittˈēn נתן give וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֖א lˌō לֹא not לָקַ֥חְתִּי lāqˌaḥtî לקח take בְ vᵊ בְּ in חָזְקָֽה׃ ḥozqˈā חָזְקָה strength
2:16. dicebatque illi immolans incendatur primum iuxta morem hodie adeps et tolle tibi quantumcumque desiderat anima tua qui respondens aiebat ei nequaquam nunc enim dabis alioquin tollam viAnd he that sacrificed said to him: Let the fat first be burnt to day, according to the custom, and then take to thee as much as thy soul desireth. But he answered, and said to him: Not so: but thou shalt give it me now, or else I will take it by force.
16. And if the man said unto him, They will surely burn the fat presently, and then take as much as thy soul desireth; then he would say, Nay, but thou shalt give it me now: and if not, I will take it by force.
2:16. And the one who was immolating would say to him, “First, allow the fat to be burned today, according to custom, and then take for yourself whatever your soul desires.” But in response, he would say to him: “By no means. For you will give it to me now, otherwise I will take it by force.”
2:16. And [if] any man said unto him, Let them not fail to burn the fat presently, and [then] take [as much] as thy soul desireth; then he would answer him, [Nay]; but thou shalt give [it me] now: and if not, I will take [it] by force.
And [if] any man said unto him, Let them not fail to burn the fat presently, and [then] take [as much] as thy soul desireth; then he would answer him, [Nay]; but thou shalt give [it me] now: and if not, I will take [it] by force:

2:16 И {если} кто говорил ему: пусть сожгут прежде тук, как должно, и {потом} возьми себе, сколько пожелает душа твоя, то он говорил: нет, теперь же дай, а если нет, то силою возьму.
2:16
καὶ και and; even
ἔλεγεν λεγω tell; declare
ο the
ἀνὴρ ανηρ man; husband
ο the
θύων θυω immolate; sacrifice
θυμιαθήτω θυμιαω burn incense
πρῶτον πρωτος first; foremost
ὡς ως.1 as; how
καθήκει καθηκω fitting
τὸ ο the
στέαρ στεαρ and; even
λαβὲ λαμβανω take; get
σεαυτῷ σεαυτου of yourself
ἐκ εκ from; out of
πάντων πας all; every
ὧν ος who; what
ἐπιθυμεῖ επιθυμεω long for; aspire
ο the
ψυχή ψυχη soul
σου σου of you; your
καὶ και and; even
εἶπεν επω say; speak
οὐχί ουχι not; not actually
ὅτι οτι since; that
νῦν νυν now; present
δώσεις διδωμι give; deposit
καὶ και and; even
ἐὰν εαν and if; unless
μή μη not
λήμψομαι λαμβανω take; get
κραταιῶς κραταιως by force; severely
2:16
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
אֵלָ֜יו ʔēlˈāʸw אֶל to
הָ הַ the
אִ֗ישׁ ʔˈîš אִישׁ man
קַטֵּ֨ר qaṭṭˌēr קטר smoke
יַקְטִיר֤וּן yaqṭîrˈûn קטר smoke
כַּ ka כְּ as
הַ the
יֹּום֙ yyôm יֹום day
הַ ha הַ the
חֵ֔לֶב ḥˈēlev חֵלֶב fat
וְ wᵊ וְ and
קַ֨ח־ qˌaḥ- לקח take
לְךָ֔ lᵊḵˈā לְ to
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תְּאַוֶּ֖ה tᵊʔawwˌeh אוה wish
נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul
וְ wᵊ וְ and
אָמַ֥ר׀ ʔāmˌar אמר say
לֹא֙לו
*lˌō לֹא not
כִּ֚י ˈkî כִּי that
עַתָּ֣ה ʕattˈā עַתָּה now
תִתֵּ֔ן ṯittˈēn נתן give
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֖א lˌō לֹא not
לָקַ֥חְתִּי lāqˌaḥtî לקח take
בְ vᵊ בְּ in
חָזְקָֽה׃ ḥozqˈā חָזְקָה strength
2:16. dicebatque illi immolans incendatur primum iuxta morem hodie adeps et tolle tibi quantumcumque desiderat anima tua qui respondens aiebat ei nequaquam nunc enim dabis alioquin tollam vi
And he that sacrificed said to him: Let the fat first be burnt to day, according to the custom, and then take to thee as much as thy soul desireth. But he answered, and said to him: Not so: but thou shalt give it me now, or else I will take it by force.
2:16. And the one who was immolating would say to him, “First, allow the fat to be burned today, according to custom, and then take for yourself whatever your soul desires.” But in response, he would say to him: “By no means. For you will give it to me now, otherwise I will take it by force.”
2:16. And [if] any man said unto him, Let them not fail to burn the fat presently, and [then] take [as much] as thy soul desireth; then he would answer him, [Nay]; but thou shalt give [it me] now: and if not, I will take [it] by force.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: presently: Heb. as on the day, Lev 3:16, Lev 7:23-25
I will take: Jdg 18:25; Neh 5:15; Mic 2:1, Mic 2:2, Mic 3:5; Pe1 5:2, Pe1 5:3
Geneva 1599
And [if] any man said unto him, Let them not fail to burn the fat presently, and [then] take [as much] as thy soul (n) desireth; then he would answer him, [Nay]; but thou shalt give [it me] now: and if not, I will take [it] by force.
(n) Not passing for their own profit, so that God might be served rightly.
John Gill
And if any man said unto him, let them not fail to burn the fat presently,.... Or stay till they have offered the fat, as the Targum; let that be done in the first place, which may be quickly done, in a very little time, and let as much haste be made as can be to do it:
and then take as much as thy soul desireth; by which it appears that the men that brought the sacrifice had more religion at heart, and were more concerned for the honour and glory of God than the priest; being willing to suffer in their property, but could not bear that the Lord should be dishonoured, and so rudely treated: they were willing the priests should take what they pleased of theirs, though they had no right to any; only they desired the Lord might be served first, which was but reasonable:
then he would answer him, nay, but thou shall give it me now, and if not, I will take it by force; signifying, he would not stay till the fat was burnt, and the Lord had his portion, but he would have it directly; and if he would not give it him freely, he would take it whether he would or not; to such a height of insolence and impiety were the priests arrived, as to put it in the power of their servants to make such wicked demands, and treat God, and those that brought their sacrifices to him, in such a contemptuous manner.
2:172:17: Եւ էին այն մե՛ղք մեծամեծք յոյժ մանկանցն առաջի Տեառն[2846]։ [2846] Ոսկան յաւելու. Առաջի Տեառն, զի արհամարհէին արքն զզոհ Տեառն։
17 Իսկ նա ասում էր. «Ո՛չ, հիմա՛ տուր, ապա թէ ոչ՝ բռնի կ’առնեմ»: Այդ երիտասարդների մեղքերը շատ էին Տիրոջ առաջ:
17 Այսպէս այն երիտասարդներուն մեղքը Տէրոջը առջեւ շատ մեծ էր, քանզի մարդիկ Տէրոջը զոհը կ’արհամարհէին։
Եւ էին այն մեղք մեծամեծք յոյժ մանկանցն առաջի Տեառն[41]:

2:17: Եւ էին այն մե՛ղք մեծամեծք յոյժ մանկանցն առաջի Տեառն[2846]։
[2846] Ոսկան յաւելու. Առաջի Տեառն, զի արհամարհէին արքն զզոհ Տեառն։
17 Իսկ նա ասում էր. «Ո՛չ, հիմա՛ տուր, ապա թէ ոչ՝ բռնի կ’առնեմ»: Այդ երիտասարդների մեղքերը շատ էին Տիրոջ առաջ:
17 Այսպէս այն երիտասարդներուն մեղքը Տէրոջը առջեւ շատ մեծ էր, քանզի մարդիկ Տէրոջը զոհը կ’արհամարհէին։
zohrab-1805▾ eastern-1994▾ western am▾
2:172:17 И грех этих молодых людей был весьма велик пред Господом, ибо они отвращали от жертвоприношений Господу.
2:17 καὶ και and; even ἦν ειμι be ἡ ο the ἁμαρτία αμαρτια sin; fault τῶν ο the παιδαρίων παιδαριον little boy ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master μεγάλη μεγας great; loud σφόδρα σφοδρα vehemently; tremendously ὅτι οτι since; that ἠθέτουν αθετεω displace; put off τὴν ο the θυσίαν θυσια immolation; sacrifice κυρίου κυριος lord; master
2:17 וַ wa וְ and תְּהִ֨י ttᵊhˌî היה be חַטַּ֧את ḥaṭṭˈaṯ חַטָּאת sin הַ ha הַ the נְּעָרִ֛ים nnᵊʕārˈîm נַעַר boy גְּדֹולָ֥ה gᵊḏôlˌā גָּדֹול great מְאֹ֖ד mᵊʔˌōḏ מְאֹד might אֶת־ ʔeṯ- אֵת together with פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּ֤י kˈî כִּי that נִֽאֲצוּ֙ nˈiʔᵃṣû נאץ contemn הָֽ hˈā הַ the אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man אֵ֖ת ʔˌēṯ אֵת [object marker] מִנְחַ֥ת minḥˌaṯ מִנְחָה present יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:17. erat ergo peccatum puerorum grande nimis coram Domino quia detrahebant homines sacrificio DominiWherefore the sin of the young men was exceeding great before the Lord: because they withdrew men from the sacrifice of the Lord.
17. And the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD.
2:17. Therefore, the sin of the servants was exceedingly great before the Lord. For they drew men away from the sacrifice of the Lord.
2:17. Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD.
Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD:

2:17 И грех этих молодых людей был весьма велик пред Господом, ибо они отвращали от жертвоприношений Господу.
2:17
καὶ και and; even
ἦν ειμι be
ο the
ἁμαρτία αμαρτια sin; fault
τῶν ο the
παιδαρίων παιδαριον little boy
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
μεγάλη μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
ὅτι οτι since; that
ἠθέτουν αθετεω displace; put off
τὴν ο the
θυσίαν θυσια immolation; sacrifice
κυρίου κυριος lord; master
2:17
וַ wa וְ and
תְּהִ֨י ttᵊhˌî היה be
חַטַּ֧את ḥaṭṭˈaṯ חַטָּאת sin
הַ ha הַ the
נְּעָרִ֛ים nnᵊʕārˈîm נַעַר boy
גְּדֹולָ֥ה gᵊḏôlˌā גָּדֹול great
מְאֹ֖ד mᵊʔˌōḏ מְאֹד might
אֶת־ ʔeṯ- אֵת together with
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּ֤י kˈî כִּי that
נִֽאֲצוּ֙ nˈiʔᵃṣû נאץ contemn
הָֽ hˈā הַ the
אֲנָשִׁ֔ים ʔᵃnāšˈîm אִישׁ man
אֵ֖ת ʔˌēṯ אֵת [object marker]
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:17. erat ergo peccatum puerorum grande nimis coram Domino quia detrahebant homines sacrificio Domini
Wherefore the sin of the young men was exceeding great before the Lord: because they withdrew men from the sacrifice of the Lord.
2:17. Therefore, the sin of the servants was exceedingly great before the Lord. For they drew men away from the sacrifice of the Lord.
2:17. Wherefore the sin of the young men was very great before the LORD: for men abhorred the offering of the LORD.
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Adam Clarke: Commentary on the Bible - 1831
2:17: Wherefore the sin of the young men was very great - That is, Hophni and Phinehas, the sons of Eli.
Men abhorred the offering - As the people saw that the priests had no piety, and that they acted as if there was no God; they despised God's service, and became infidels.
A national priesthood, when the foundation is right, may be a great blessing; but if the priesthood becomes corrupt, though the foundation itself stand sure, the corruption of the national manners will be the unavoidable consequence.
1 Kings (1 Samuel) 2:18
Albert Barnes: Notes on the Bible - 1834
2:17: The offering of the Lord - Minchah, here in the general sense of "gift or offering" to God (compare Mal 1:10-11; Mal 3:3). In its restricted sense, it is used of the meat offerings, the unbloody sacrifices, and is then coupled with bloody sacrifices, sacrifices of slain beasts. (See Sa1 2:29.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: before: Gen 6:11, Gen 10:9, Gen 13:13; Kg2 21:6; Psa 51:4; Isa 3:8
abhorred: Mal 2:8, Mal 2:13; Mat 18:7
Geneva 1599
Wherefore the sin of the young men was very great before the LORD: for men (o) abhorred the offering of the LORD.
(o) Seeing the horrible abuse of it.
John Gill
Wherefore the sin of the young men was very great before the Lord,.... That is, the sons of Eli; for they were the ringleaders who set these bad examples, which other priests followed, and therefore the sin is ascribed to them; and which was sadly aggravated by taking what was not their own, and by taking it in a forcible manner, and before the Lord had his part in the offering, and all this done in the tabernacle, in the presence of God; which plainly showed that they had not the fear of God before their eyes, nor any sense of his omniscience and omnipresence, any more than of his holiness and justice:
for men abhorred the offering of the Lord; it was irksome and disagreeable to them to bring their sacrifices, when they saw the law of God was not attended to, and the rules of sacrificing were not observed; such contempt of God, such abuse of sacrifices, such injury done to the sacrificers, and such covetousness and sensuality in the priests, that it even set the people against sacrifices, and made them loath them, and neglect to bring them. And this aggravated the sin of the young men, though the sacrificers were not excused hereby, 1Kings 2:24.
John Wesley
Abhorred - But we know the validity and efficacy of the sacraments does not depend on the goodness of those that administer them. It was therefore folly and sin in the people, to think the worse of God's institutions. But it was the much greater sin of the priests, that gave them occasion so to do.
2:182:18: Եւ Սամուէլ մանուկն պաշտէ՛ր առաջի Տեառն, արկեալ զիւրեւ եփուդ։
18 Մանուկ Սամուէլը, քաթանէ վակաս հագած, Տիրոջ առջեւ ծառայութիւն էր անում:
18 Սամուէլ մանուկը քթանէ եփուտը հագած՝ Տէրոջը առջեւ ծառայութիւն կ’ընէր։
Եւ Սամուէլ մանուկն պաշտէր առաջի Տեառն արկեալ զիւրեւ եփուդ:

2:18: Եւ Սամուէլ մանուկն պաշտէ՛ր առաջի Տեառն, արկեալ զիւրեւ եփուդ։
18 Մանուկ Սամուէլը, քաթանէ վակաս հագած, Տիրոջ առջեւ ծառայութիւն էր անում:
18 Սամուէլ մանուկը քթանէ եփուտը հագած՝ Տէրոջը առջեւ ծառայութիւն կ’ընէր։
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2:182:18 Отрок же Самуил служил пред Господом, надевая льняной ефод.
2:18 καὶ και and; even Σαμουηλ σαμουηλ Samouēl; Samoil ἦν ειμι be λειτουργῶν λειτουργεω employed; minister ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master παιδάριον παιδαριον little boy περιεζωσμένον περιζωννυμι wrap; gird up εφουδ εφουδ piece of cloth
2:18 וּ û וְ and שְׁמוּאֵ֕ל šᵊmûʔˈēl שְׁמוּאֵל Samuel מְשָׁרֵ֖ת mᵊšārˌēṯ שׁרת serve אֶת־ ʔeṯ- אֵת together with פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH נַ֕עַר nˈaʕar נַעַר boy חָג֖וּר ḥāḡˌûr חגר gird אֵפֹ֥וד ʔēfˌôḏ אֵפֹד ephod בָּֽד׃ bˈāḏ בַּד linen, part, stave
2:18. Samuhel autem ministrabat ante faciem Domini puer accinctus ephod lineoBut Samuel ministered before the face of the Lord: being a child girded with a linen ephod.
18. But Samuel ministered before the LORD, being a child, girded with a linen ephod.
2:18. But Samuel was ministering before the face of the Lord; he was a youth girded with a linen ephod.
2:18. But Samuel ministered before the LORD, [being] a child, girded with a linen ephod.
But Samuel ministered before the LORD, [being] a child, girded with a linen ephod:

2:18 Отрок же Самуил служил пред Господом, надевая льняной ефод.
2:18
καὶ και and; even
Σαμουηλ σαμουηλ Samouēl; Samoil
ἦν ειμι be
λειτουργῶν λειτουργεω employed; minister
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
παιδάριον παιδαριον little boy
περιεζωσμένον περιζωννυμι wrap; gird up
εφουδ εφουδ piece of cloth
2:18
וּ û וְ and
שְׁמוּאֵ֕ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
מְשָׁרֵ֖ת mᵊšārˌēṯ שׁרת serve
אֶת־ ʔeṯ- אֵת together with
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
נַ֕עַר nˈaʕar נַעַר boy
חָג֖וּר ḥāḡˌûr חגר gird
אֵפֹ֥וד ʔēfˌôḏ אֵפֹד ephod
בָּֽד׃ bˈāḏ בַּד linen, part, stave
2:18. Samuhel autem ministrabat ante faciem Domini puer accinctus ephod lineo
But Samuel ministered before the face of the Lord: being a child girded with a linen ephod.
2:18. But Samuel was ministering before the face of the Lord; he was a youth girded with a linen ephod.
2:18. But Samuel ministered before the LORD, [being] a child, girded with a linen ephod.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Ефодом называлась одна из одежд ветхозаветного первосвященника, сотканная из разноцветной пряжи и золота (Исх. XXVIII). Льняной ефод Самуила не был, конечно, первосвященническим ефодом, так как он не имел на него никакого права. Скорее всего это была безрукавная полотняная верхняя одежда, напоминавшая своим покроем первосвященнический ефод и потому получившая наименование последнего. Она надевалась лицами, посвятившими себя служению Богу (ср. 1: Цар. XXII:18), или по особому случаю религиозной важности (2: Цар. VI:14). Нечто вроде тех белых полотняных стихарей, которые употребляются прислужниками при католическом богослужении.
Adam Clarke: Commentary on the Bible - 1831
2:18: Girded with a linen ephod - This the Targum translates אסיר כרדוט דבוץ asir cardut debuts, "Girded with a cardit of byssus, or fine linen." The word cardut they seem to have borrowed from the Greek χειριδωτος, a tunic, having χειριδας, i.e., sleeves that came down to, or covered, the hands. This was esteemed an effeminate garment among the Romans. See Buxtorf's Talmudic Lexicon.
1 Kings (1 Samuel) 2:19
Albert Barnes: Notes on the Bible - 1834
2:18: Girded with a linen ephod - This was the usual dress of the priests. It does not appear whether Levites wore an ephod properly. Possibly it was a mark of Samuel's special dedication to the Lord's service that he wore one. (See the marginal reference). The ephod was sometimes used as an idolatrous implement Jdg 8:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: ministered: Sa1 2:11, Sa1 3:1
a linen ephod: Sa1 22:18; Exo 28:4; Lev 8:7; Sa2 6:14
Carl Friedrich Keil and Franz Delitzsch

Samuel's service before the Lord. - 1Kings 2:18. Samuel served as a boy before the Lord by the side of the worthless sons of Eli, girt with an ephod of white material (בּד, see at Ex 28:42). The ephod was a shoulder-dress, no doubt resembling the high priest's in shape (see Ex 28:6.), but altogether different in the material of which it was made, viz., simple white cloth, like the other articles of clothing that were worn by the priests. At that time, according to 1Kings 22:18, all the priests wore clothing of this kind; and, according to 2Kings 6:14, David did the same on the occasion of a religious festival. Samuel received a dress of this kind even when a boy, because he was set apart to a lifelong service before the Lord. חגוּר is the technical expression for putting on the ephod, because the two pieces of which it was composed were girt round the body with a girdle.
1Kings 2:19
The small מעיל also (Angl. "coat"), which Samuel's mother made and brought him every year, when she came with her husband to Shiloh to the yearly sacrifice, was probably a coat resembling the mel of the high priest (Ex 28:31.), but was made of course of some simpler material, and without the symbolical ornaments attached to the lower hem, by which that official dress was distinguished.
1Kings 2:20
The priestly clothing of the youthful Samuel was in harmony with the spiritual relation in which he stood to the high priest and to Jehovah. Eli blessed his parents for having given up the boy to the Lord, and expressed this wish to the father: "The Lord lend thee seed of this woman in the place of the one asked for (השּׁאלה), whom they (one) asked for from the Lord." The striking use of the third pers. masc. שׁאל instead of the second singular or plural may be accounted for on the supposition that it is an indefinite form of speech, which the writer chose because, although it was Hannah who prayed to the Lord for Samuel in the sight of Eli, yet Eli might assume that the father, Elkanah, had shared the wishes of his pious wife. The apparent harshness disappears at once if we substitute the passive; whereas in Hebrew active constructions were always preferred to passive, wherever it was possible to employ them (Ewald, 294, b.). The singular suffix attached to למקומו after the plural הלכוּ may be explained on the simple ground, that a dwelling-place is determined by the husband, or master of the house.
1Kings 2:21
The particle כּי, "for" (Jehovah visited), does not mean if, as, or when, nor is it to be regarded as a copyist's error. It is only necessary to supply the thought contained in the words, "Eli blessed Elkanah," viz., that Eli's blessing was not an empty fruitless wish; and to understand the passage in some such way as this: Eli's word was fulfilled, or still more simply, they went to their home blessed; for Jehovah visited Hannah, blessed her with "three sons and two daughters; but the boy Samuel grew up with the Lord," i.e., near to Him (at the sanctuary), and under His protection and blessing.
John Gill
But Samuel ministered before the Lord,.... The ministration of Samuel, though a child, is observed both before and after the account of the ill behaviour and wickedness of Eli's sons; partly to the shame and disgrace of them, and as serving to aggravate their sin, and make it appear the more black and heinous; and partly to his honour and reputation, that he was not corrupted and turned aside from God by their evil practices. The phrase here used is different from that in 1Kings 2:11 there he is said to minister before Eli, under his direction and guidance, but here before the Lord; being now engaged in higher services, and which he could perform without the assistance of Eli, as in the presence of God more immediately; it seems to have respect to him when more grown in age, stature, knowledge, and experience, though here related: yet still being "a child"; not got out of his childhood, or arrived to manhood:
girded with a linen ephod; such as priests used to wear, but not Levites in common, nor extraordinary persons on extraordinary occasions, see 1Kings 22:18. This seems to be a peculiar favour, and a special honour which Eli granted to Samuel when so very young, on account of the grace of God bestowed on him in a wonderful manner; and because brought up in the tabernacle as a holy person, and a Nazarite; and because his birth was foretold, and he asked of God, as his name signified, as Procopius Gazaeus observes.
John Wesley
Ministered - That is, performed his ministration carefully and faithfully. Before the Lord - In God's tabernacle. Ephod - A garment used in God's service, and allowed not only to the inferior priests and Levites but also to eminent persons of the people, and therefore to Samuel, who, though no Levite, was a Nazarite, from his birth.
Robert Jamieson, A. R. Fausset and David Brown
SAMUEL'S MINISTRY. (1Kings 2:18-26)
But Samuel ministered before the Lord, being a child--This notice of his early services in the outer courts of the tabernacle was made to pave the way for the remarkable prophecy regarding the high priest's family.
girded with a linen ephod--A small shoulder-garment or apron, used in the sacred service by the inferior priests and Levites; sometimes also by judges or eminent persons, and hence allowed to Samuel, who, though not a Levite, was devoted to God from his birth.
2:192:19: Եւ կրկնոց փոքրիկ առնէ՛ր նմա մայրն իւր, եւ տանէ՛ր նմա աւուրց յաւուրս յելանե՛լ ընդ առն իւրում զոհե՛լ զզոհ աւուրցն։
19 Մայրն ամէն տարի կարճ վերարկու էր պատրաստում ու բերում նրան, երբ իր ամուսնու հետ բարձրանում էր ամենամեայ զոհը մատուցելու:
19 Ու անոր մայրը մէկ–մէկ պզտիկ պատմուճան կը շինէր անոր ու ամէն տարի երբ իր էրկանը հետ տարեկան զոհը ընելու կ’ելլէր, անոր կը տանէր։
Եւ կրկնոց փոքրիկ առնէր նմա մայրն իւր, եւ տանէր նմա [42]աւուրց յաւուրս`` յելանել ընդ առն իւրում զոհել զզոհ [43]աւուրցն:

2:19: Եւ կրկնոց փոքրիկ առնէ՛ր նմա մայրն իւր, եւ տանէ՛ր նմա աւուրց յաւուրս յելանե՛լ ընդ առն իւրում զոհե՛լ զզոհ աւուրցն։
19 Մայրն ամէն տարի կարճ վերարկու էր պատրաստում ու բերում նրան, երբ իր ամուսնու հետ բարձրանում էր ամենամեայ զոհը մատուցելու:
19 Ու անոր մայրը մէկ–մէկ պզտիկ պատմուճան կը շինէր անոր ու ամէն տարի երբ իր էրկանը հետ տարեկան զոհը ընելու կ’ելլէր, անոր կը տանէր։
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2:192:19 Верхнюю одежду малую делала ему мать его и приносила ему ежегодно, когда приходила с мужем своим для принесения положенной жертвы.
2:19 καὶ και and; even διπλοΐδα διπλοις little; small ἐποίησεν ποιεω do; make αὐτῷ αυτος he; him ἡ ο the μήτηρ μητηρ mother αὐτοῦ αυτος he; him καὶ και and; even ἀνέφερεν αναφερω bring up; carry up αὐτῷ αυτος he; him ἐξ εκ from; out of ἡμερῶν ημερα day εἰς εις into; for ἡμέρας ημερα day ἐν εν in τῷ ο the ἀναβαίνειν αναβαινω step up; ascend αὐτὴν αυτος he; him μετὰ μετα with; amid τοῦ ο the ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him θῦσαι θυω immolate; sacrifice τὴν ο the θυσίαν θυσια immolation; sacrifice τῶν ο the ἡμερῶν ημερα day
2:19 וּ û וְ and מְעִ֤יל mᵊʕˈîl מְעִיל coat קָטֹן֙ qāṭˌōn קָטֹן small תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make לֹּ֣ו llˈô לְ to אִמֹּ֔ו ʔimmˈô אֵם mother וְ wᵊ וְ and הַעַלְתָ֥ה haʕalᵊṯˌā עלה ascend לֹ֖ו lˌô לְ to מִ mi מִן from יָּמִ֣ים׀ yyāmˈîm יֹום day יָמִ֑ימָה yāmˈîmā יֹום day בַּֽ bˈa בְּ in עֲלֹותָהּ֙ ʕᵃlôṯˌāh עלה ascend אֶת־ ʔeṯ- אֵת together with אִישָׁ֔הּ ʔîšˈāh אִישׁ man לִ li לְ to זְבֹּ֖חַ zᵊbbˌōₐḥ זבח slaughter אֶת־ ʔeṯ- אֵת [object marker] זֶ֥בַח zˌevaḥ זֶבַח sacrifice הַ ha הַ the יָּמִֽים׃ yyāmˈîm יֹום day
2:19. et tunicam parvam faciebat ei mater sua quam adferebat statutis diebus ascendens cum viro suo ut immolaret hostiam sollemnemAnd his mother made him a little coat, which she brought to him on the appointed days, when she went up with her husband, to offer the solemn sacrifice.
19. Moreover his mother made him a little robe, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice.
2:19. And his mother fashioned a little tunic for him, which she brought to him on the appointed days, ascending with her husband, so that he might immolate the solemn sacrifice.
2:19. Moreover his mother made him a little coat, and brought [it] to him from year to year, when she came up with her husband to offer the yearly sacrifice.
Moreover his mother made him a little coat, and brought [it] to him from year to year, when she came up with her husband to offer the yearly sacrifice:

2:19 Верхнюю одежду малую делала ему мать его и приносила ему ежегодно, когда приходила с мужем своим для принесения положенной жертвы.
2:19
καὶ και and; even
διπλοΐδα διπλοις little; small
ἐποίησεν ποιεω do; make
αὐτῷ αυτος he; him
ο the
μήτηρ μητηρ mother
αὐτοῦ αυτος he; him
καὶ και and; even
ἀνέφερεν αναφερω bring up; carry up
αὐτῷ αυτος he; him
ἐξ εκ from; out of
ἡμερῶν ημερα day
εἰς εις into; for
ἡμέρας ημερα day
ἐν εν in
τῷ ο the
ἀναβαίνειν αναβαινω step up; ascend
αὐτὴν αυτος he; him
μετὰ μετα with; amid
τοῦ ο the
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
θῦσαι θυω immolate; sacrifice
τὴν ο the
θυσίαν θυσια immolation; sacrifice
τῶν ο the
ἡμερῶν ημερα day
2:19
וּ û וְ and
מְעִ֤יל mᵊʕˈîl מְעִיל coat
קָטֹן֙ qāṭˌōn קָטֹן small
תַּעֲשֶׂה־ taʕᵃśeh- עשׂה make
לֹּ֣ו llˈô לְ to
אִמֹּ֔ו ʔimmˈô אֵם mother
וְ wᵊ וְ and
הַעַלְתָ֥ה haʕalᵊṯˌā עלה ascend
לֹ֖ו lˌô לְ to
מִ mi מִן from
יָּמִ֣ים׀ yyāmˈîm יֹום day
יָמִ֑ימָה yāmˈîmā יֹום day
בַּֽ bˈa בְּ in
עֲלֹותָהּ֙ ʕᵃlôṯˌāh עלה ascend
אֶת־ ʔeṯ- אֵת together with
אִישָׁ֔הּ ʔîšˈāh אִישׁ man
לִ li לְ to
זְבֹּ֖חַ zᵊbbˌōₐḥ זבח slaughter
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֥בַח zˌevaḥ זֶבַח sacrifice
הַ ha הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
2:19. et tunicam parvam faciebat ei mater sua quam adferebat statutis diebus ascendens cum viro suo ut immolaret hostiam sollemnem
And his mother made him a little coat, which she brought to him on the appointed days, when she went up with her husband, to offer the solemn sacrifice.
2:19. And his mother fashioned a little tunic for him, which she brought to him on the appointed days, ascending with her husband, so that he might immolate the solemn sacrifice.
2:19. Moreover his mother made him a little coat, and brought [it] to him from year to year, when she came up with her husband to offer the yearly sacrifice.
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Adam Clarke: Commentary on the Bible - 1831
2:19: Made him a little coat - מעיל קטן meil katon, a little cloak, or surtout, an upper garment: probably intended to keep him from the cold, and to save his other clothes from being abused in his meaner services. It is probable that she furnished him with a new one each year, when she came up to one of the annual sacrifices.
1 Kings (1 Samuel) 2:20
Albert Barnes: Notes on the Bible - 1834
2:19: A little coat - The robe of the ephod was also one of the garments worn by the High Priest (see Exo 28:31 note). This pointed mention of the ephod and the robe as worn by the youthful Samuel, seems to point to an extraordinary and irregular priesthood to which he was called by God in an age when the provisions of the Levitical law were not yet in full operation, and in which there was no impropriety in the eyes of his contemporaries, seeing that nonconformity to the whole Law was the rule rather than the exception throughout the days of the Judges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: a little coat: Meil katon, "a little cloak" or surtout; an upper garment (see note on Exo 28:4).
from year to year: Sa1 1:3, Sa1 1:21; Exo 23:14
John Gill
Moreover, his mother made him a little coat,.... Suitable to his stature; this was an outer coat to wear over others, and this also was such an one as the priests wore; it is the same word that is used for the priest's robe, Ex 28:4, and this, it is very likely, was altogether of her own spinning, and weaving, and making up; which were works women did in those times: and this Hannah did partly out of her great love to her son Samuel, and partly to lessen the expense that Eli, or the congregation, were at in the maintenance of him; and the Talmudists (q) observe, that a priest might wear a garment, and minister in it, if his mother made it; and they give instances of priests, Ishmael and Eleazar, for whom their mothers made garments:
and brought it to him from year to year; for it seems this was only to be worn at festivals, and not on common days; and therefore she did not leave it with him, but took it home with her, and brought it again at the returning festival:
when she came up with her husband to offer the yearly sacrifice: whether at the passover, or at Pentecost, or at the feast of tabernacles; and it is very probable she came with her husband at them all, yearly; for though she was not by the law obliged thereunto, yet her religious zeal and devotion, and her great desire to see her son as often as she could, induced her to come.
(q) T. Bab. Yoma, fol. 25. 1.
Robert Jamieson, A. R. Fausset and David Brown
his mother made him a little coat, and brought it to him from year to year--Aware that he could not yet render any useful service to the tabernacle, she undertook the expense of supplying him with wearing apparel. All weaving stuffs, manufacture of cloth, and making of suits were anciently the employment of women.
2:202:20: Եւ օրհնեա՛ց Հեղի զԵղկանա եւ զկին նորա, եւ ասէ. Հատուսցէ՛ քեզ Տէր զաւակ ՚ի կնոջէդ յայդմանէ փոխանակ փոխոյն զոր ետուր Տեառն։ Եւ գնա՛ց այրն ՚ի տեղի իւր։
20 Հեղին օրհնելով Եղկանային ու նրա կնոջը՝ ասաց. «Տիրոջը քո նուիրած այս մանկան փոխարէն Տէրը քեզ թող այդ կնոջից զաւակներ պարգեւի»: Եւ Եղկանան գնաց իր բնակավայրը:
20 Եւ Հեղի Եղկանան ու անոր կինը օրհնելով՝ ըսաւ. «Տէրը քեզի այս կնոջմէն զաւակներ տայ, Տէրոջը փոխ տրուած տղուն տեղ» ու անոնք իրենց տեղը գացին։
Եւ օրհնեաց Հեղի զԵղկանա եւ զկին նորա, եւ ասէ. Հատուսցէ քեզ Տէր զաւակ ի կնոջէդ յայդմանէ փոխանակ փոխոյն զոր ետուր Տեառն: Եւ [44]գնաց այրն ի տեղի իւր:

2:20: Եւ օրհնեա՛ց Հեղի զԵղկանա եւ զկին նորա, եւ ասէ. Հատուսցէ՛ քեզ Տէր զաւակ ՚ի կնոջէդ յայդմանէ փոխանակ փոխոյն զոր ետուր Տեառն։ Եւ գնա՛ց այրն ՚ի տեղի իւր։
20 Հեղին օրհնելով Եղկանային ու նրա կնոջը՝ ասաց. «Տիրոջը քո նուիրած այս մանկան փոխարէն Տէրը քեզ թող այդ կնոջից զաւակներ պարգեւի»: Եւ Եղկանան գնաց իր բնակավայրը:
20 Եւ Հեղի Եղկանան ու անոր կինը օրհնելով՝ ըսաւ. «Տէրը քեզի այս կնոջմէն զաւակներ տայ, Տէրոջը փոխ տրուած տղուն տեղ» ու անոնք իրենց տեղը գացին։
zohrab-1805▾ eastern-1994▾ western am▾
2:202:20 И благословил Илий Елкану и жену его и сказал: да даст тебе Господь детей от жены сей вместо данного, которого ты отдал Господу! И пошли они в место свое.
2:20 καὶ και and; even εὐλόγησεν ευλογεω commend; acclaim Ηλι ηλι.1 Hēli; Ili τὸν ο the Ελκανα ελκανα and; even τὴν ο the γυναῖκα γυνη woman; wife αὐτοῦ αυτος he; him λέγων λεγω tell; declare ἀποτείσαι αποτεινω you κύριος κυριος lord; master σπέρμα σπερμα seed ἐκ εκ from; out of τῆς ο the γυναικὸς γυνη woman; wife ταύτης ουτος this; he ἀντὶ αντι against; instead of τοῦ ο the χρέους χρεους who; what ἔχρησας χραομαι resort to; treat τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἀπῆλθεν απερχομαι go off; go away ὁ ο the ἄνθρωπος ανθρωπος person; human εἰς εις into; for τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him
2:20 וּ û וְ and בֵרַ֨ךְ vērˌaḵ ברך bless עֵלִ֜י ʕēlˈî עֵלִי Eli אֶת־ ʔeṯ- אֵת [object marker] אֶלְקָנָ֣ה ʔelqānˈā אֶלְקָנָה Elkanah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman וְ wᵊ וְ and אָמַר֙ ʔāmˌar אמר say יָשֵׂם֩ yāśˌēm שׂים put יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH לְךָ֥ lᵊḵˌā לְ to זֶ֨רַע֙ zˈeraʕ זֶרַע seed מִן־ min- מִן from הָ hā הַ the אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this תַּ֚חַת ˈtaḥaṯ תַּחַת under part הַ ha הַ the שְּׁאֵלָ֔ה ššᵊʔēlˈā שְׁאֵלָה request אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁאַ֖ל šāʔˌal שׁאל ask לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָלְכ֖וּ hālᵊḵˌû הלך walk לִ li לְ to מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
2:20. et benedixit Heli Helcanae et uxori eius dixitque reddat Dominus tibi semen de muliere hac pro fenore quod commodasti Domino et abierunt in locum suumAnd Heli blessed Elcana and his wife: and he said to him: The Lord give thee seed of this woman, for the loan thou hast lent to the Lord. And they went to their own home.
20. And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which was lent to the LORD. And they went unto their own home.
2:20. And Eli blessed Elkanah and his wife. And he said to him, “May the Lord repay to you offspring from this woman, on behalf of the loan that you offered to the Lord.” And they went away to their own place.
2:20. And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home.
And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home:

2:20 И благословил Илий Елкану и жену его и сказал: да даст тебе Господь детей от жены сей вместо данного, которого ты отдал Господу! И пошли они в место свое.
2:20
καὶ και and; even
εὐλόγησεν ευλογεω commend; acclaim
Ηλι ηλι.1 Hēli; Ili
τὸν ο the
Ελκανα ελκανα and; even
τὴν ο the
γυναῖκα γυνη woman; wife
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
ἀποτείσαι αποτεινω you
κύριος κυριος lord; master
σπέρμα σπερμα seed
ἐκ εκ from; out of
τῆς ο the
γυναικὸς γυνη woman; wife
ταύτης ουτος this; he
ἀντὶ αντι against; instead of
τοῦ ο the
χρέους χρεους who; what
ἔχρησας χραομαι resort to; treat
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
ο the
ἄνθρωπος ανθρωπος person; human
εἰς εις into; for
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
2:20
וּ û וְ and
בֵרַ֨ךְ vērˌaḵ ברך bless
עֵלִ֜י ʕēlˈî עֵלִי Eli
אֶת־ ʔeṯ- אֵת [object marker]
אֶלְקָנָ֣ה ʔelqānˈā אֶלְקָנָה Elkanah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman
וְ wᵊ וְ and
אָמַר֙ ʔāmˌar אמר say
יָשֵׂם֩ yāśˌēm שׂים put
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
לְךָ֥ lᵊḵˌā לְ to
זֶ֨רַע֙ zˈeraʕ זֶרַע seed
מִן־ min- מִן from
הָ הַ the
אִשָּׁ֣ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
תַּ֚חַת ˈtaḥaṯ תַּחַת under part
הַ ha הַ the
שְּׁאֵלָ֔ה ššᵊʔēlˈā שְׁאֵלָה request
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁאַ֖ל šāʔˌal שׁאל ask
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָלְכ֖וּ hālᵊḵˌû הלך walk
לִ li לְ to
מְקֹמֹֽו׃ mᵊqōmˈô מָקֹום place
2:20. et benedixit Heli Helcanae et uxori eius dixitque reddat Dominus tibi semen de muliere hac pro fenore quod commodasti Domino et abierunt in locum suum
And Heli blessed Elcana and his wife: and he said to him: The Lord give thee seed of this woman, for the loan thou hast lent to the Lord. And they went to their own home.
2:20. And Eli blessed Elkanah and his wife. And he said to him, “May the Lord repay to you offspring from this woman, on behalf of the loan that you offered to the Lord.” And they went away to their own place.
2:20. And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home.
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Adam Clarke: Commentary on the Bible - 1831
2:20: Eli blessed Elkanah - The natural place of this verse seems to be before the 11th; after which the 21st should come in; after the 21st, perhaps the 26th should come in. The subjects in this chapter seem very much entangled and confused by the wrong position of the verses.
1 Kings (1 Samuel) 2:22
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: The natural place for this verse seems to be before the Sa1 2:11, after which the Sa1 2:21 should probably come in; and after the 21st, perhaps the Sa1 2:26 should follow.
blessed: Gen 14:19, Gen 27:27-29; Num 6:23-27; Rut 2:12, Rut 4:11
loan: or, petition which she asked, etc. Sa1 1:27, Sa1 1:28
John Gill
And Eli blessed Elkanah and his wife,.... Not only the first time they brought Samuel to him, and left him with him; but every year they came to worship, as the Jewish commentators mostly interpret it:
and said, the Lord give thee seed of this woman; children by her, year after year:
for the loan which is lent to the Lord; instead of Samuel, who was asked of the Lord and given to him again; and as they were thereby in some measure deprived of him, and could not always enjoy him, and be delighted with him, Eli prayed for them, and gave them his benediction as a priest, that they might be favoured with other children, who might be of delight and service to them when in old age:
and they went unto their own home; at Ramah, as in 1Kings 2:11 or to his place (r), Elkanah's; hence Kimchi concludes that Hannah was of another city originally; but the Targum is,"to their place;''and indeed, what was now the place or home of the one, was of the other.
(r) "in locum suum", V. L. Pagninus, Montanus, Drusius, &c.
Robert Jamieson, A. R. Fausset and David Brown
Eli blessed Elkanah and his wife--This blessing, like that which he had formerly pronounced, had a prophetic virtue; which, before long, appeared in the increase of Hannah's family (1Kings 2:21), and the growing qualifications of Samuel for the service of the sanctuary.
2:212:21: Եւ ա՛յց արար Տէր Աննայի, եւ յղացա՛ւ եւ ծնա՛ւ եւս երիս ուստե՛րս եւ երիս դստերս։ Եւ մեծացա՛ւ մանուկն Սամուէլ առաջի Տեառն։
21 Տէրն այցելեց Աննային, սա յղիացաւ ու ծնեց եւս երեք տղայ ու երեք աղջիկ: Մանուկ Սամուէլն էլ մեծացաւ Տիրոջ առջեւ:
21 Եւ Տէրը այցելութիւն ըրաւ Աննային, որ յղացաւ ու երեք տղայ ու երկու աղջիկ ծնաւ։ Սամուէլ մանուկն ալ Տէրոջը առջեւ մեծցաւ։
Եւ այց արար Տէր Աննայի, եւ յղացաւ եւ ծնաւ եւս երիս ուստերս եւ [45]երիս դստերս. եւ մեծացաւ մանուկն Սամուէլ առաջի Տեառն:

2:21: Եւ ա՛յց արար Տէր Աննայի, եւ յղացա՛ւ եւ ծնա՛ւ եւս երիս ուստե՛րս եւ երիս դստերս։ Եւ մեծացա՛ւ մանուկն Սամուէլ առաջի Տեառն։
21 Տէրն այցելեց Աննային, սա յղիացաւ ու ծնեց եւս երեք տղայ ու երեք աղջիկ: Մանուկ Սամուէլն էլ մեծացաւ Տիրոջ առջեւ:
21 Եւ Տէրը այցելութիւն ըրաւ Աննային, որ յղացաւ ու երեք տղայ ու երկու աղջիկ ծնաւ։ Սամուէլ մանուկն ալ Տէրոջը առջեւ մեծցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
2:212:21 И посетил Господь Анну, и зачала она и родила еще трех сыновей и двух дочерей; а отрок Самуил возрастал у Господа.
2:21 καὶ και and; even ἐπεσκέψατο επισκεπτομαι visit; inspect κύριος κυριος lord; master τὴν ο the Ανναν ανναν and; even ἔτεκεν τικτω give birth; produce ἔτι ετι yet; still τρεῖς τρεις three υἱοὺς υιος son καὶ και and; even δύο δυο two θυγατέρας θυγατηρ daughter καὶ και and; even ἐμεγαλύνθη μεγαλυνω enlarge; magnify τὸ ο the παιδάριον παιδαριον little boy Σαμουηλ σαμουηλ Samouēl; Samoil ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master
2:21 כִּֽי־ kˈî- כִּי that פָקַ֤ד fāqˈaḏ פקד miss יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] חַנָּ֔ה ḥannˈā חַנָּה Hannah וַ wa וְ and תַּ֛הַר ttˈahar הרה be pregnant וַ wa וְ and תֵּ֥לֶד ttˌēleḏ ילד bear שְׁלֹשָֽׁה־ šᵊlōšˈā- שָׁלֹשׁ three בָנִ֖ים vānˌîm בֵּן son וּ û וְ and שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two בָנֹ֑ות vānˈôṯ בַּת daughter וַ wa וְ and יִּגְדַּ֛ל yyiḡdˈal גדל be strong הַ ha הַ the נַּ֥עַר nnˌaʕar נַעַר boy שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel עִם־ ʕim- עִם with יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
2:21. visitavit ergo Dominus Annam et concepit et peperit tres filios et duas filias et magnificatus est puer Samuhel apud DominumAnd the Lord visited Anna, and she conceived, and bore three sons, and two daughters: and the child Samuel became great before the Lord.
21. And the LORD visited Hannah, and she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD.
2:21. Then the Lord visited Hannah, and she conceived and bore three sons and two daughters. And the youth Samuel was magnified with the Lord.
2:21. And the LORD visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD.
And the LORD visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD:

2:21 И посетил Господь Анну, и зачала она и родила еще трех сыновей и двух дочерей; а отрок Самуил возрастал у Господа.
2:21
καὶ και and; even
ἐπεσκέψατο επισκεπτομαι visit; inspect
κύριος κυριος lord; master
τὴν ο the
Ανναν ανναν and; even
ἔτεκεν τικτω give birth; produce
ἔτι ετι yet; still
τρεῖς τρεις three
υἱοὺς υιος son
καὶ και and; even
δύο δυο two
θυγατέρας θυγατηρ daughter
καὶ και and; even
ἐμεγαλύνθη μεγαλυνω enlarge; magnify
τὸ ο the
παιδάριον παιδαριον little boy
Σαμουηλ σαμουηλ Samouēl; Samoil
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
2:21
כִּֽי־ kˈî- כִּי that
פָקַ֤ד fāqˈaḏ פקד miss
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
חַנָּ֔ה ḥannˈā חַנָּה Hannah
וַ wa וְ and
תַּ֛הַר ttˈahar הרה be pregnant
וַ wa וְ and
תֵּ֥לֶד ttˌēleḏ ילד bear
שְׁלֹשָֽׁה־ šᵊlōšˈā- שָׁלֹשׁ three
בָנִ֖ים vānˌîm בֵּן son
וּ û וְ and
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
בָנֹ֑ות vānˈôṯ בַּת daughter
וַ wa וְ and
יִּגְדַּ֛ל yyiḡdˈal גדל be strong
הַ ha הַ the
נַּ֥עַר nnˌaʕar נַעַר boy
שְׁמוּאֵ֖ל šᵊmûʔˌēl שְׁמוּאֵל Samuel
עִם־ ʕim- עִם with
יְהוָֽה׃ ס [yᵊhwˈāh] . s יְהוָה YHWH
2:21. visitavit ergo Dominus Annam et concepit et peperit tres filios et duas filias et magnificatus est puer Samuhel apud Dominum
And the Lord visited Anna, and she conceived, and bore three sons, and two daughters: and the child Samuel became great before the Lord.
2:21. Then the Lord visited Hannah, and she conceived and bore three sons and two daughters. And the youth Samuel was magnified with the Lord.
2:21. And the LORD visited Hannah, so that she conceived, and bare three sons and two daughters. And the child Samuel grew before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:21: See the marginal references. The words "before the" Lord have special reference to his residence at the tabernacle.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:21: visited: Sa1 1:19, Sa1 1:20; Gen 21:1; Luk 1:68
grew: Sa1 2:26, Sa1 3:19; Jdg 13:24; Luk 1:80, Luk 2:40, Luk 2:52
John Gill
And the Lord visited Hannah,.... In a way of mercy, approving and confirming the blessing of Eli; or rather granting the blessing he prayed for, by giving her power to conceive, bear, and bring forth children, as the following words explain it:
so that she conceived and bare three sons and two daughters; whereby the prophecy of Hannah was fulfilled, 1Kings 2:5, and was no doubt matter of great joy to her, though of these children we nowhere else read, nor even of their names. Josephus (s) says, Elkanah had other sons by Hannah, and three daughters; which agrees not with the text:
and the child Samuel grew before the Lord: in age and stature, in grace and goodness, and improved much in the worship and service of God, both in the theory and practice of it; or became great with him, high in his esteem and favour, and was blessed with much of his presence, and with large gifts of his grace.
(s) Antiqu. l. 5. c. 10. sect. 3.
John Wesley
Grew - Not only in age and stature; but especially in wisdom and goodness. Before the Lord - Not only before men, who might he deceived, but in the presence and judgment of the all - seeing God.
2:222:22: Եւ Հեղի ծերացեա՛լ էր յոյժ, եւ լսէ՛ր զամենայն ինչ զոր առնէին որդիք նորա ընդ որդիսն Իսրայէլի. եւ ո՞րպէս ննջեցուցանէին զկանայս ուխտաւորս առ դրան խորանին վկայութեան։
22 Հեղին շատ էր ծերացել եւ տեղեակ էր այն ամենին, ինչ նրա որդիներն անում էին իսրայէլացիների նկատմամբ եւ թէ ինչպէս պառկում էին ուխտաւոր կանանց հետ վկայութեան խորանի դռան մօտ:
22 Եւ Հեղի խիստ ծերացեր էր ու անոր որդիները ինչ որ կ’ընէին բոլոր Իսրայէլի եւ ի՛նչպէս անոնք վկայութեան խորանին առջեւ խումբերով հաւաքուած կիներուն հետ կը պառկէին, բոլորն ալ կը լսէր։
Եւ Հեղի ծերացեալ էր յոյժ, եւ լսէր զամենայն ինչ զոր առնէին որդիք նորա ընդ որդիսն Իսրայելի, եւ որպէս ննջեցուցանէին զկանայս ուխտաւորս առ դրան խորանին վկայութեան:

2:22: Եւ Հեղի ծերացեա՛լ էր յոյժ, եւ լսէ՛ր զամենայն ինչ զոր առնէին որդիք նորա ընդ որդիսն Իսրայէլի. եւ ո՞րպէս ննջեցուցանէին զկանայս ուխտաւորս առ դրան խորանին վկայութեան։
22 Հեղին շատ էր ծերացել եւ տեղեակ էր այն ամենին, ինչ նրա որդիներն անում էին իսրայէլացիների նկատմամբ եւ թէ ինչպէս պառկում էին ուխտաւոր կանանց հետ վկայութեան խորանի դռան մօտ:
22 Եւ Հեղի խիստ ծերացեր էր ու անոր որդիները ինչ որ կ’ընէին բոլոր Իսրայէլի եւ ի՛նչպէս անոնք վկայութեան խորանին առջեւ խումբերով հաւաքուած կիներուն հետ կը պառկէին, բոլորն ալ կը լսէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:222:22 Илий же был весьма стар и слышал все, как поступают сыновья его со всеми Израильтянами, и что они спят с женщинами, собиравшимися у входа в скинию собрания.
2:22 καὶ και and; even Ηλι ηλι.1 Hēli; Ili πρεσβύτης πρεσβυτης old one σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἤκουσεν ακουω hear ἃ ος who; what ἐποίουν ποιεω do; make οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel
2:22 וְ wᵊ וְ and עֵלִ֖י ʕēlˌî עֵלִי Eli זָקֵ֣ן zāqˈēn זָקֵן old מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and שָׁמַ֗ע šāmˈaʕ שׁמע hear אֵת֩ ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יַעֲשׂ֤וּן yaʕᵃśˈûn עשׂה make בָּנָיו֙ bānāʸw בֵּן son לְ lᵊ לְ to כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֵ֤ת ʔˈēṯ אֵת [object marker] אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative] יִשְׁכְּבוּן֙ yiškᵊvûn שׁכב lie down אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נָּשִׁ֔ים nnāšˈîm אִשָּׁה woman הַ ha הַ the צֹּ֣בְאֹ֔ות ṣṣˈōvᵊʔˈôṯ צבא serve פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
2:22. Heli autem erat senex valde et audivit omnia quae faciebant filii sui universo Israheli et quomodo dormiebant cum mulieribus quae observabant ad ostium tabernaculiNow Heli was very old, and he heard all that his sons did to all Israel: and how they lay with the women that waited at the door of the tabernacle:
22. Now Eli was very old; and he heard all that his sons did unto all Israel, and how that they lay with the women that did service at the door of the tent of meeting.
2:22. Now Eli was very old, and he heard all that his sons were doing to all of Israel, and how they were sleeping with the women who were waiting at the door of the tabernacle.
2:22. Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled [at] the door of the tabernacle of the congregation.
Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled [at] the door of the tabernacle of the congregation:

2:22 Илий же был весьма стар и слышал все, как поступают сыновья его со всеми Израильтянами, и что они спят с женщинами, собиравшимися у входа в скинию собрания.
2:22
καὶ και and; even
Ηλι ηλι.1 Hēli; Ili
πρεσβύτης πρεσβυτης old one
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἤκουσεν ακουω hear
ος who; what
ἐποίουν ποιεω do; make
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
2:22
וְ wᵊ וְ and
עֵלִ֖י ʕēlˌî עֵלִי Eli
זָקֵ֣ן zāqˈēn זָקֵן old
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
שָׁמַ֗ע šāmˈaʕ שׁמע hear
אֵת֩ ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יַעֲשׂ֤וּן yaʕᵃśˈûn עשׂה make
בָּנָיו֙ bānāʸw בֵּן son
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֵ֤ת ʔˈēṯ אֵת [object marker]
אֲשֶֽׁר־ ʔᵃšˈer- אֲשֶׁר [relative]
יִשְׁכְּבוּן֙ yiškᵊvûn שׁכב lie down
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נָּשִׁ֔ים nnāšˈîm אִשָּׁה woman
הַ ha הַ the
צֹּ֣בְאֹ֔ות ṣṣˈōvᵊʔˈôṯ צבא serve
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
2:22. Heli autem erat senex valde et audivit omnia quae faciebant filii sui universo Israheli et quomodo dormiebant cum mulieribus quae observabant ad ostium tabernaculi
Now Heli was very old, and he heard all that his sons did to all Israel: and how they lay with the women that waited at the door of the tabernacle:
2:22. Now Eli was very old, and he heard all that his sons were doing to all of Israel, and how they were sleeping with the women who were waiting at the door of the tabernacle.
2:22. Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that assembled [at] the door of the tabernacle of the congregation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:22: They lay with the women that assembled - It is probable that these were persons who had some employment about the tabernacle. See the note on Exo 38:8, where the Hebrew text is similar to that in this place.
1 Kings (1 Samuel) 2:23
Albert Barnes: Notes on the Bible - 1834
2:22: Women that assembled - Or, "Served." See the marginal reference and note. Probably such service as consisted in doing certain work for the fabric of the tabernacle as women are accustomed to do, spinning, knitting, embroidering, mending, washing, and such like.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:22: Now: Sa1 8:1
did unto: Sa1 2:13-17; Jer 7:9, Jer 7:10; Eze 22:26; Hos 4:9-11
women: It is probable that these were persons who had some employment about the tabernacle (see note on Exo 38:8).
assembled: assembled by troops, Exo 38:8
Carl Friedrich Keil and Franz Delitzsch

Eli's treatment of the sins of his sons. - 1Kings 2:22. The aged Eli reproved his sons with solemn warnings on account of their sins; but without his warnings being listened to. From the reproof itself we learn, that beside the sin noticed in 1Kings 2:12-17, they also committed the crime of lying with the women who served at the tabernacle (see at Ex 38:8), and thus profaned the sanctuary with whoredom. But Eli, with the infirmities of his old age, did nothing further to prevent these abominations than to say to his sons, "Why do ye according to the sayings which I hear, sayings about you which are evil, of this whole people." רעים את־דּבריכם is inserted to make the meaning clearer, and כּל־ה מאת is dependent upon שׁמע. "This whole people" signifies all the people that came to Shiloh, and heard and saw the wicked doings there.
Geneva 1599
Now Eli was very old, and heard all that his sons did unto all Israel; and how they lay with the women that (p) assembled [at] the door of the tabernacle of the congregation.
(p) Which was (as the Hebrews write) after their travail, when they came to be purified, read (Ex 38:8; Lev 12:6).
John Gill
Now Eli was very old,.... It is very probable he was now about ninety years of age, since when he died he was ninety eight, 1Kings 4:15 which is observed to show his incapacity for the discharge of his office, and inspection into public affairs; which gave his sons opportunity of acting the wicked part they did without reproof, and with impunity, Eli knowing nothing of it; and accounts in some measure for the gentle reproof he gave them, when he did know of it; for being old, he was not so full of spirit and vigour, and more given to tenderness and mercy; besides, his sons were grown up and married, and he had less authority over them; though he ought to have considered himself not as a father only, but as an high priest and judge of Israel, and performed his office as such; however, it must be a great affliction to him in his old age, and added to the weight of it, that his sons should behave so unworthily as they did:
and heard all that his sons had done unto Israel; who, besides what was by the law allowed them, took flesh out of the pot as it was boiling, and demanded raw flesh to roast before the fat was offered to the Lord; and in this manner they used all, without distinction, that came with their sacrifices:
and how they lay with the women that assembled at the door of the tabernacle of the congregation; not that they lay with them at the door in a public beastly manner; but the women that came thither they decoyed into their own apartments, or into some of the courts of the tabernacle, and there debauched them: who these women were, and what their business at the tabernacle, is not easy to say; some think they came about business which belonged to women to do there, as to wash and clean the rooms, to sew and spin, and the like; but one would think that these latter works should be done, not at the door of the tabernacle, but in some apartment in it, or rather at their own houses, for the use of it: the Targum is, that they there assembled to pray, which is more likely, and that they were devout women; who came there in large numbers, for the word used has the signification of armies; to perform religious exercises in fasting, and praying, and bringing sacrifices to be offered for them; though they do not seem to be such, as was Anna the prophetess, Lk 2:37 who made their abode in the tabernacle, and served God night and day with fastings and prayers, since these were only at the door of the tabernacle; nor were there in the tabernacle conveniences for such persons, as afterwards in the temple. The Jews, for the most part, by these understand new mothers, who came with their offerings for purification, attended with many other women, their relations, friends, and neighbours, and which especially, when several met together on such an occasion, made a crowd at the door of the tabernacle; and some are of opinion that these men did not lie with them, or debauch them, according to the literal sense of the word; but that they delayed the offering of their nests of doves they brought, so that they were forced to stay all night, and could not return home; and because by this means they were restrained from their husbands, it is reckoned as if these men had lain with them (t); and which they think is confirmed, in that the man of God sent to Eli, after mentioned, takes no notice of this lewdness of theirs, only of their ill behaviour as to sacrifices, but the text is so express for their debauchery, that it cannot be denied.
(t) T. Bab. Sabbat, fol. 55. 2. Ben Gersom & Abarbinel in loc.
John Wesley
Very old - And therefore unfit either to manage his office himself, or to make a diligent inspection into the carriage of his sons, which gave them opportunity for their wickedness. To Israel - Whom they injured in their offerings, and alienated from the service of God. The door - The place where all the people both men and women waited when they came up to the service of God, because the altar on which their sacrifices was offered, was by the door.
Robert Jamieson, A. R. Fausset and David Brown
the women that assembled at the door of the tabernacle--This was an institution of holy women of a strictly ascetic order, who had relinquished worldly cares and devoted themselves to the Lord; an institution which continued down to the time of Christ (Lk 2:37). Eli was, on the whole, a good man, but lacking in the moral and religious training of his family. He erred on the side of parental indulgence; and though he reprimanded them (see on Deut 21:18), yet, from fear or indolence, he shrank from laying on them the restraints, or subjecting them to the discipline, their gross delinquencies called for. In his judicial capacity, he winked at their flagrant acts of maladministration and suffered them to make reckless encroachments on the constitution, by which the most serious injuries were inflicted both on the rights of the people and the laws of God.
2:232:23: Եւ ասէ ցնոսա. Ընդէ՞ր առնէք ըստ բանին ըստ այնմիկ, զոր ե՛ս լսեմ բանս ՚ի բերանոյ ամենայն ժողովրդեանն Տեառն։
23 Նա նրանց ասաց. «Ինչո՞ւ էք այնպիսի բաներ անում, որ ես այդ բաները լսեմ Տիրոջ ամբողջ ժողովրդի բերանից:
23 Անոնց ըսաւ. «Ինչո՞ւ համար այսպիսի բաներ կ’ընէք. քանզի ես այս բոլոր ժողովուրդին բերնէն ձեզի համար գէշ խօսքեր կը լսեմ։
Եւ ասէ ցնոսա. Ընդէ՞ր առնէք ըստ բանին ըստ այնմիկ, զոր ես լսեմ [46]բանս ի բերանոյ ամենայն ժողովրդեանն [47]Տեառն:

2:23: Եւ ասէ ցնոսա. Ընդէ՞ր առնէք ըստ բանին ըստ այնմիկ, զոր ե՛ս լսեմ բանս ՚ի բերանոյ ամենայն ժողովրդեանն Տեառն։
23 Նա նրանց ասաց. «Ինչո՞ւ էք այնպիսի բաներ անում, որ ես այդ բաները լսեմ Տիրոջ ամբողջ ժողովրդի բերանից:
23 Անոնց ըսաւ. «Ինչո՞ւ համար այսպիսի բաներ կ’ընէք. քանզի ես այս բոլոր ժողովուրդին բերնէն ձեզի համար գէշ խօսքեր կը լսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:232:23 И сказал им: для чего вы делаете такие дела? ибо я слышу худые речи о вас от всего народа [Господня].
2:23 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him ἵνα ινα so; that τί τις.1 who?; what? ποιεῖτε ποιεω do; make κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he ὃ ος who; what ἐγὼ εγω I ἀκούω ακουω hear ἐκ εκ from; out of στόματος στομα mouth; edge παντὸς πας all; every τοῦ ο the λαοῦ λαος populace; population κυρίου κυριος lord; master
2:23 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהֶ֔ם lāhˈem לְ to לָ֥מָּה lˌāmmā לָמָה why תַעֲשׂ֖וּן ṯaʕᵃśˌûn עשׂה make כַּ ka כְּ as † הַ the דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word הָ hā הַ the אֵ֑לֶּה ʔˈēlleh אֵלֶּה these אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵיכֶ֣ם divrêḵˈem דָּבָר word רָעִ֔ים rāʕˈîm רַע evil מֵ mē מִן from אֵ֖ת ʔˌēṯ אֵת together with כָּל־ kol- כֹּל whole הָ hā הַ the עָ֥ם ʕˌām עַם people אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
2:23. et dixit eis quare facitis res huiuscemodi quas ego audio res pessimas ab omni populoAnd he said to them: Why do ye these kinds of things, which I hear, very wicked things, from all the people?
23. And he said unto them, Why do ye such things? for I hear of your evil dealings from all this people.
2:23. And he said to them: “Why are you doing these kinds of things, very wicked things, that I have heard from all the people?
2:23. And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people.
And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people:

2:23 И сказал им: для чего вы делаете такие дела? ибо я слышу худые речи о вас от всего народа [Господня].
2:23
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
ἵνα ινα so; that
τί τις.1 who?; what?
ποιεῖτε ποιεω do; make
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
ος who; what
ἐγὼ εγω I
ἀκούω ακουω hear
ἐκ εκ from; out of
στόματος στομα mouth; edge
παντὸς πας all; every
τοῦ ο the
λαοῦ λαος populace; population
κυρίου κυριος lord; master
2:23
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהֶ֔ם lāhˈem לְ to
לָ֥מָּה lˌāmmā לָמָה why
תַעֲשׂ֖וּן ṯaʕᵃśˌûn עשׂה make
כַּ ka כְּ as
הַ the
דְּבָרִ֣ים ddᵊvārˈîm דָּבָר word
הָ הַ the
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אָנֹכִ֤י ʔānōḵˈî אָנֹכִי i
שֹׁמֵ֨עַ֙ šōmˈēₐʕ שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵיכֶ֣ם divrêḵˈem דָּבָר word
רָעִ֔ים rāʕˈîm רַע evil
מֵ מִן from
אֵ֖ת ʔˌēṯ אֵת together with
כָּל־ kol- כֹּל whole
הָ הַ the
עָ֥ם ʕˌām עַם people
אֵֽלֶּה׃ ʔˈēlleh אֵלֶּה these
2:23. et dixit eis quare facitis res huiuscemodi quas ego audio res pessimas ab omni populo
And he said to them: Why do ye these kinds of things, which I hear, very wicked things, from all the people?
2:23. And he said to them: “Why are you doing these kinds of things, very wicked things, that I have heard from all the people?
2:23. And he said unto them, Why do ye such things? for I hear of your evil dealings by all this people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:23: Why do ye such things! - Eli appears to have been a fondly affectionate, easy father, who wished his sons to do well, but did not bring them under proper discipline, and did not use his authority to restrain them. As judge, he had power to cast them immediately out of the vineyard, as wicked and unprofitable servants; this he did not, and his and their ruin was the consequence.
1 Kings (1 Samuel) 2:25
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:23: Why: Kg1 1:6; Act 9:4, Act 14:15
I hear: etc. or, I hear evil words of you
by all: Isa 3:9; Jer 3:3, Jer 8:12; Phi 3:19
John Gill
And he said unto them, why do ye such things?.... As to impose upon the people that bring their offerings, by taking more than is due, and in a very indecent and imperious manner; and especially to defile the women when they came to worship: these were very scandalous sins, and deserved a more severe reprimand, and indeed a greater chastisement than by mere words; Eli should have rebuked them more sharply, and laid open the evil of their doings, and as a judge punished them for them:
for I hear of your evil doings by all this people; the inhabitants of Shiloh, or who came thither to worship, who were continually making their complaints to Eli; which still shows his backwardness to reprove them in the manner he did until he was obliged to it by the continual remonstrances of the people against the practices of his sons; he did not attend to the information he had from a few persons, until it became general.
John Wesley
He said, &c. - Eli's sin was not only that he reproved them too gently, but that he contented himself with a verbal rebuke, and did not restrain them, and inflict those punishments upon them which such high crimes deserved by God's law, and which he as judge and high - priest ought to have done, without respect of persons.
2:242:24: Մի՛ որդեակք, զի ո՛չ է բարւոք լուրն զոր ե՛ս լսեմ, առ ՚ի չծառայելոյ ժողովրդեանն Աստուծոյ։
24 Մի՛ արէք, որդեակնե՛ր, իմ լսած լուրը բարի չէ, դուք Աստծու ժողովրդին չէք ծառայում:
24 Մի՛ ընէք, տղա՛քս, քանզի աղէկ չեն այն լուրերը, որոնք ես կը լսեմ. դուք Տէրոջը ժողովուրդը կը մոլորեցնէք։
Մի՛ որդեակք, զի ոչ է բարւոք լուրն զոր ես լսեմ, [48]առ ի չծառայելոյ ժողովրդեանն Աստուծոյ:

2:24: Մի՛ որդեակք, զի ո՛չ է բարւոք լուրն զոր ե՛ս լսեմ, առ ՚ի չծառայելոյ ժողովրդեանն Աստուծոյ։
24 Մի՛ արէք, որդեակնե՛ր, իմ լսած լուրը բարի չէ, դուք Աստծու ժողովրդին չէք ծառայում:
24 Մի՛ ընէք, տղա՛քս, քանզի աղէկ չեն այն լուրերը, որոնք ես կը լսեմ. դուք Տէրոջը ժողովուրդը կը մոլորեցնէք։
zohrab-1805▾ eastern-1994▾ western am▾
2:242:24 Нет, дети мои, нехороша молва, которую я слышу [о вас, не делайте так, ибо нехороша молва, которую я слышу]; вы развращаете народ Господень;
2:24 μή μη not τέκνα τεκνον child ὅτι οτι since; that οὐκ ου not ἀγαθὴ αγαθος good ἡ ο the ἀκοή ακοη hearing; report ἣν ος who; what ἐγὼ εγω I ἀκούω ακουω hear μὴ μη not ποιεῖτε ποιεω do; make οὕτως ουτως so; this way ὅτι οτι since; that οὐκ ου not ἀγαθαὶ αγαθος good αἱ ο the ἀκοαί ακοη hearing; report ἃς ος who; what ἐγὼ εγω I ἀκούω ακουω hear τοῦ ο the μὴ μη not δουλεύειν δουλευω give allegiance; subject λαὸν λαος populace; population θεῷ θεος God
2:24 אַ֖ל ʔˌal אַל not בָּנָ֑י bānˈāy בֵּן son כִּ֠י kˌî כִּי that לֹֽוא־ lˈô- לֹא not טֹובָ֤ה ṭôvˈā טֹוב good הַ ha הַ the שְּׁמֻעָה֙ ššᵊmuʕˌā שְׁמוּעָה report אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i שֹׁמֵ֔עַ šōmˈēₐʕ שׁמע hear מַעֲבִרִ֖ים maʕᵃvirˌîm עבר pass עַם־ ʕam- עַם people יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:24. nolite filii mi non enim est bona fama quam ego audio ut transgredi faciatis populum DominiDo not so, my sons: for it is no good report that I hear, that you make the people of the Lord to transgress.
24. Nay, my sons; for it is no good report that I hear: ye make the LORD’S people to transgress.
2:24. My sons, do not be willing. For it is no good report that I am hearing, so that you would cause the people of the Lord to transgress.
2:24. Nay, my sons; for [it is] no good report that I hear: ye make the LORD’S people to transgress.
Nay, my sons; for [it is] no good report that I hear: ye make the LORD' S people to transgress:

2:24 Нет, дети мои, нехороша молва, которую я слышу [о вас, не делайте так, ибо нехороша молва, которую я слышу]; вы развращаете народ Господень;
2:24
μή μη not
τέκνα τεκνον child
ὅτι οτι since; that
οὐκ ου not
ἀγαθὴ αγαθος good
ο the
ἀκοή ακοη hearing; report
ἣν ος who; what
ἐγὼ εγω I
ἀκούω ακουω hear
μὴ μη not
ποιεῖτε ποιεω do; make
οὕτως ουτως so; this way
ὅτι οτι since; that
οὐκ ου not
ἀγαθαὶ αγαθος good
αἱ ο the
ἀκοαί ακοη hearing; report
ἃς ος who; what
ἐγὼ εγω I
ἀκούω ακουω hear
τοῦ ο the
μὴ μη not
δουλεύειν δουλευω give allegiance; subject
λαὸν λαος populace; population
θεῷ θεος God
2:24
אַ֖ל ʔˌal אַל not
בָּנָ֑י bānˈāy בֵּן son
כִּ֠י kˌî כִּי that
לֹֽוא־ lˈô- לֹא not
טֹובָ֤ה ṭôvˈā טֹוב good
הַ ha הַ the
שְּׁמֻעָה֙ ššᵊmuʕˌā שְׁמוּעָה report
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i
שֹׁמֵ֔עַ šōmˈēₐʕ שׁמע hear
מַעֲבִרִ֖ים maʕᵃvirˌîm עבר pass
עַם־ ʕam- עַם people
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:24. nolite filii mi non enim est bona fama quam ego audio ut transgredi faciatis populum Domini
Do not so, my sons: for it is no good report that I hear, that you make the people of the Lord to transgress.
2:24. My sons, do not be willing. For it is no good report that I am hearing, so that you would cause the people of the Lord to transgress.
2:24. Nay, my sons; for [it is] no good report that I hear: ye make the LORD’S people to transgress.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:24: no good: Act 6:3; Co2 6:8; Ti1 3:7; Jo3 1:12
ye make: Sa1 2:17, Sa1 2:22; Exo 32:21; Kg1 13:18-21, Kg1 15:30; Kg2 10:31; Mal 2:8; Mat 18:7; Pe2 2:18; Rev 2:20
transgress: or, cry out
Carl Friedrich Keil and Franz Delitzsch

בּני אל, "Not, my sons," i.e., do not such things, "for the report which I hear is not good; they make the people of Jehovah to transgress." מערים is written without the pronoun אתּם in an indefinite construction, like משׁלּחים in 1Kings 6:3 (Maurer). Ewald's rendering as given by Thenius, "The report which I hear the people of God bring," is just as inadmissible as the one proposed by Bttcher, "The report which, as I hear, the people of God are spreading." The assertion made by Thenius, that העביר, without any further definition, cannot mean to cause to sin or transgress, is correct enough no doubt; but it does not prove that this meaning is inadmissible in the passage before us, since the further definition is actually to be found in the context.
Geneva 1599
Nay, my sons; for [it is] no good report that I hear: ye make the LORD'S people to (q) transgress.
(q) Because they contemn their duty to God, (1Kings 2:17).
John Gill
Nay, my sons,.... This seems to be too soft and smooth an appellation, too kind and endearing, considering the offence they were guilty of, and were now reproving for; rather they deserved to be called sons of Belial, the children of the devil, than sons of Eli, or brutes and shameless wretches, and such like hard names:
for it is no good report that I hear; a very bad one; far from being good, scarce anything worse could have been said of them; to rob persons of the flesh of their offerings, when there was a sufficient allowance made for them by law, and to be so impious as to require what was not their due, and even before the Lord had his; and to debauch the women that came to religious worship, and that in the sacred place of worship, they also being priests of the Lord, and married men; sins very shocking and sadly aggravated, and yet Eli treats them in this gentle manner:
ye make the Lord's people to transgress: by causing them to forbear to bring their sacrifices, being used in such an injurious and overbearing way; and by decoying the women into uncleanness, and by setting examples to others: or, "to cry out"; as in the margin of our Bibles, to exclaim against them for their exorbitant and lewd practices; so the Targum,
"the people of the Lord murmur because so ill used by them:''this clause may be read in connection with the former, "it is no good report that I hear, which ye cause to pass through the Lord's people"; ye occasion the people to speak ill of you everywhere, in the camp of Israel, throughout the whole nation; the report as it is bad, it is general, is in everyone's mouth; so Maimonides (u) interprets it; with which Jarchi and others agree (w).
(u) Moreh Nevochim, par. 1. c. 21. (w) Vid. T. Bab. Sabbat, fol. 55. 2. & praefat. Ben Chayim. ad Bib. Heb. Bomberg. & Buxtorf.
2:252:25: Զի եթէ մեղանչելո՛վ մեղանչիցէ այր՝ ա՛ռն, կացցեն յաղօթս վասն նորա առ Տէր. եւ եթէ Տեառն մեղանչիցէ, ո՞վ կացցէ յաղօթս վասն նորա։ Եւ ո՛չ լսէին ձայնի հօրն իւրեանց. զի կամելո՛վ կամէր Տէր եղծանել զնոսա[2847]։[2847] Օրինակ մի. Տեառն մեղանչիցեն. ո՞ կայցէ յա՛՛։
25 Եթէ մարդը մեղանչում է մարդու դէմ, ապա պէտք է աղօթի Տիրոջը, իսկ եթէ Տիրոջ դէմ է մեղանչում, ո՞վ պէտք է նրա համար աղօթի»: Նրանք սակայն չէին լսում իրենց հօր խօսքերը, քանզի Տէրը ուզում էր կործանել նրանց:
25 Եթէ մարդ մը մարդու դէմ մեղք գործէ, անոր դատաստանը Աստուած կը կտրէ*. բայց եթէ մարդ մը Տէրոջը դէմ մեղք գործէ, անոր համար ո՞վ աղաչանք պիտի ընէ»։ Սակայն անոնք իրենց հօրը խօսքին մտիկ չէին ըներ, ուստի Տէրը զանոնք մեռցնել կ’ուզէր։
Զի եթէ մեղանչելով մեղանչիցէ այր` առն, [49]կացցեն յաղօթս վասն նորա առ Տէր``. եւ եթէ Տեառն մեղանչիցէ, ո՞վ կացցէ յաղօթս վասն նորա: Եւ ոչ լսէին ձայնի հօրն իւրեանց. զի կամելով կամէր Տէր եղծանել զնոսա:

2:25: Զի եթէ մեղանչելո՛վ մեղանչիցէ այր՝ ա՛ռն, կացցեն յաղօթս վասն նորա առ Տէր. եւ եթէ Տեառն մեղանչիցէ, ո՞վ կացցէ յաղօթս վասն նորա։ Եւ ո՛չ լսէին ձայնի հօրն իւրեանց. զի կամելո՛վ կամէր Տէր եղծանել զնոսա[2847]։
[2847] Օրինակ մի. Տեառն մեղանչիցեն. ո՞ կայցէ յա՛՛։
25 Եթէ մարդը մեղանչում է մարդու դէմ, ապա պէտք է աղօթի Տիրոջը, իսկ եթէ Տիրոջ դէմ է մեղանչում, ո՞վ պէտք է նրա համար աղօթի»: Նրանք սակայն չէին լսում իրենց հօր խօսքերը, քանզի Տէրը ուզում էր կործանել նրանց:
25 Եթէ մարդ մը մարդու դէմ մեղք գործէ, անոր դատաստանը Աստուած կը կտրէ*. բայց եթէ մարդ մը Տէրոջը դէմ մեղք գործէ, անոր համար ո՞վ աղաչանք պիտի ընէ»։ Սակայն անոնք իրենց հօրը խօսքին մտիկ չէին ըներ, ուստի Տէրը զանոնք մեռցնել կ’ուզէր։
zohrab-1805▾ eastern-1994▾ western am▾
2:252:25 если согрешит человек против человека, то помолятся о нем Богу; если же человек согрешит против Господа, то кто будет ходатаем о нем? Но они не слушали голоса отца своего, ибо Господь решил уже предать их смерти.
2:25 ἐὰν εαν and if; unless ἁμαρτάνων αμαρτανω sin ἁμάρτῃ αμαρτανω sin ἀνὴρ ανηρ man; husband εἰς εις into; for ἄνδρα ανηρ man; husband καὶ και and; even προσεύξονται προσευχομαι pray ὑπὲρ υπερ over; for αὐτοῦ αυτος he; him πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even ἐὰν εαν and if; unless τῷ ο the κυρίῳ κυριος lord; master ἁμάρτῃ αμαρτανω sin τίς τις.1 who?; what? προσεύξεται προσευχομαι pray ὑπὲρ υπερ over; for αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἤκουον ακουω hear τῆς ο the φωνῆς φωνη voice; sound τοῦ ο the πατρὸς πατηρ father αὐτῶν αυτος he; him ὅτι οτι since; that βουλόμενος βουλομαι want ἐβούλετο βουλομαι want κύριος κυριος lord; master διαφθεῖραι διαφθειρω deteriorate; ruin αὐτούς αυτος he; him
2:25 אִם־ ʔim- אִם if יֶחֱטָ֨א yeḥᵉṭˌā חטא miss אִ֤ישׁ ʔˈîš אִישׁ man לְ lᵊ לְ to אִישׁ֙ ʔîš אִישׁ man וּ û וְ and פִֽלְלֹ֣ו fˈillˈô פלל arbitrate אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and אִ֤ם ʔˈim אִם if לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH יֶֽחֱטָא־ yˈeḥᵉṭā- חטא miss אִ֔ישׁ ʔˈîš אִישׁ man מִ֖י mˌî מִי who יִתְפַּלֶּל־ yiṯpallel- פלל pray לֹ֑ו lˈô לְ to וְ wᵊ וְ and לֹ֤א lˈō לֹא not יִשְׁמְעוּ֙ yišmᵊʕˌû שׁמע hear לְ lᵊ לְ to קֹ֣ול qˈôl קֹול sound אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father כִּֽי־ kˈî- כִּי that חָפֵ֥ץ ḥāfˌēṣ חפץ desire יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לַ la לְ to הֲמִיתָֽם׃ hᵃmîṯˈām מות die
2:25. si peccaverit vir in virum placari ei potest Deus si autem in Domino peccaverit vir quis orabit pro eo et non audierunt vocem patris sui quia voluit Dominus occidere eosIf one man shall sin against another, God may be appeased in his behalf: but if a man shall sin against the Lord, who shall pray for him? And they hearkened not to the voice of their father, because the Lord would slay them.
25. If one man sin against another, God shall judge him: but if a man sin against the LORD, who shall entreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them.
2:25. If a man has sinned against a man, God may be able to be appeased over him. But if a man has sinned against the Lord, who will pray for him?” But they did not listen to the voice of their father, that the Lord was willing to kill them.
2:25. If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them.
If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them:

2:25 если согрешит человек против человека, то помолятся о нем Богу; если же человек согрешит против Господа, то кто будет ходатаем о нем? Но они не слушали голоса отца своего, ибо Господь решил уже предать их смерти.
2:25
ἐὰν εαν and if; unless
ἁμαρτάνων αμαρτανω sin
ἁμάρτῃ αμαρτανω sin
ἀνὴρ ανηρ man; husband
εἰς εις into; for
ἄνδρα ανηρ man; husband
καὶ και and; even
προσεύξονται προσευχομαι pray
ὑπὲρ υπερ over; for
αὐτοῦ αυτος he; him
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
ἐὰν εαν and if; unless
τῷ ο the
κυρίῳ κυριος lord; master
ἁμάρτῃ αμαρτανω sin
τίς τις.1 who?; what?
προσεύξεται προσευχομαι pray
ὑπὲρ υπερ over; for
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἤκουον ακουω hear
τῆς ο the
φωνῆς φωνη voice; sound
τοῦ ο the
πατρὸς πατηρ father
αὐτῶν αυτος he; him
ὅτι οτι since; that
βουλόμενος βουλομαι want
ἐβούλετο βουλομαι want
κύριος κυριος lord; master
διαφθεῖραι διαφθειρω deteriorate; ruin
αὐτούς αυτος he; him
2:25
אִם־ ʔim- אִם if
יֶחֱטָ֨א yeḥᵉṭˌā חטא miss
אִ֤ישׁ ʔˈîš אִישׁ man
לְ lᵊ לְ to
אִישׁ֙ ʔîš אִישׁ man
וּ û וְ and
פִֽלְלֹ֣ו fˈillˈô פלל arbitrate
אֱלֹהִ֔ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
אִ֤ם ʔˈim אִם if
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
יֶֽחֱטָא־ yˈeḥᵉṭā- חטא miss
אִ֔ישׁ ʔˈîš אִישׁ man
מִ֖י mˌî מִי who
יִתְפַּלֶּל־ yiṯpallel- פלל pray
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
יִשְׁמְעוּ֙ yišmᵊʕˌû שׁמע hear
לְ lᵊ לְ to
קֹ֣ול qˈôl קֹול sound
אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father
כִּֽי־ kˈî- כִּי that
חָפֵ֥ץ ḥāfˌēṣ חפץ desire
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לַ la לְ to
הֲמִיתָֽם׃ hᵃmîṯˈām מות die
2:25. si peccaverit vir in virum placari ei potest Deus si autem in Domino peccaverit vir quis orabit pro eo et non audierunt vocem patris sui quia voluit Dominus occidere eos
If one man shall sin against another, God may be appeased in his behalf: but if a man shall sin against the Lord, who shall pray for him? And they hearkened not to the voice of their father, because the Lord would slay them.
2:25. If a man has sinned against a man, God may be able to be appeased over him. But if a man has sinned against the Lord, who will pray for him?” But they did not listen to the voice of their father, that the Lord was willing to kill them.
2:25. If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD would slay them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Грехи, совершенные главным образом против людей, могут быть покрыты милосердием Божиим, так как не свидетельствуют еще о состоянии безнадежного ожесточения человека против воли Божией и допускают возможность для него нравственного совершенствования. Грехи же, обнаруживающие в человеке состояние безнадежного ожесточения против воли Божией, требуют сурового возмездия, поучительного и для других (ср. Мф. II:31).

Ибо - в смысле посему. Решил - в смысле попустил. Предать их смерти: см. IV:10-11.
Adam Clarke: Commentary on the Bible - 1831
2:25: If one man sin against another - All differences between man and man may be settled by the proper judge; but if a man sin against the Supreme Judge, God himself, who shall reconcile him to his Maker? Your sin is immediately against God himself, and is the highest insult that can be offered, because it is in the matter of his own worship, therefore ye may expect his heaviest judgments.
But if a man sin against the Lord, who shall entreat for him? - This was a question of the most solemn importance under the old covenant, especially after the death of Moses, the mediator. The law had determined what sins should be punished with death; and it was supposed that there was not any appeal from the decision there pronounced. Jo1 2:1 is an answer to this question; but it is an answer which the Gospel alone can give: My little children, these things write I unto you, that ye sin not; but if any man sin, we have an Advocate with the Father, Jesus Christ the righteous.
Because the Lord would slay them - The particle כי ki, which we translate because, and thus make their continuance in sin the effect of God's determination to destroy them, should be translated therefore, as it means in many parts of the sacred writings. See Noldius's Particles, where the very text in question is introduced: Sed non auscultarunt, etc., Ideo voluit Jehova eos interficere; "But they would not hearken, etc.; Therefore God purposed to destroy them." It was their not hearkening that induced the Lord to will their destruction.
1 Kings (1 Samuel) 2:27
Albert Barnes: Notes on the Bible - 1834
2:25: The sense seems to be, If one man sin against another, the judge shall amerce him in the due penalty, and then he shall be free; but if he sin against the Lord, who shall act the part of judge and arbiter for him? His guilt must remain to the great day of judgment.
Because the Lord would slay them - There is a sense in which whatever comes to pass is the accomplishment of God's sovereign will and pleasure, and all the pRev_ious steps, even when they involve moral causes, by which this will and pleasure are brought about, are in this sense also brought about by God. How this truth, which reason and Rev_elation alike acknowledge, consists with man's free will on the one hand; or, when the evil deeds and punishment of a sinner are some of the pRev_ious steps, with God's infinite mercy and love on the other, is what cannot possibly be explained. We can only firmly believe both statements,
(1) that God hath no pleasure in the death of him that dieth, and that He willeth not the death of a sinner, but rather that he should be converted and live;
(2) that the sins and the punishments of sin are accomplishments of God's eternal purpose (compare the marginal references, and Isa 6:9-10; Mar 4:12; Rom 9:15). It may be explained by saying that in the case of Hophni and Phinehas God's will to kill them was founded upon His foreknowledge of their impenitence; while from another point of view, in which God's will is the fixed point, that impenitence may be viewed in its relation to that fixed point, and so dependent upon it, and a necessary step to it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:25: sin against: Deu 17:8-12, Deu 25:1-3
if a man: Sa1 3:14; Num 15:30; Psa 51:4, Psa 51:16; Heb 10:26
who shall: Ti1 2:5; Heb 7:25
hearkened: Deu 2:30; Jos 11:20; Ch2 25:16; Pro 15:10; Joh 12:39, Joh 12:40
because: Rather, therefore, as the particle kee also signifies (see note on Psa 116:10), so Noldius, Ideo voluit Jehova eos interficere, "Therefore Jehovah purposed to destroy them.
Carl Friedrich Keil and Franz Delitzsch

"If man sins against man, God judges him; but if a man sins against Jehovah, who can interpose with entreaty for him?" In the use of פּללו and יתפּלּל־לו there is a paranomasia which cannot be reproduced in our language. פּלּל signifies to decide or pass sentence (Gen 48:11), then to arbitrate, to settle a dispute as arbitrator (Ezek 16:52; Ps 106:30), and in the Hithpael to act as mediator, hence to entreat. And these meanings are applicable here. In the case of one man's sin against another, God settles the dispute as arbitrator through the proper authorities; whereas, when a man sins against God, no one can interpose as arbitrator. Such a sin cannot be disposed of by intercession. But Eli's sons did not listen to this admonition, which was designed to reform daring sinners with mild words and representation; "for," adds the historian, "Jehovah was resolved to slay them." The father's reproof made no impression upon them, because they were already given up to the judgment of hardening. (On hardening as a divine sentence, see the discussions at Ex 4:21.)
Geneva 1599
If one man sin against another, the judge shall judge him: but if a man sin against the LORD, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because the LORD (r) would slay them.
(r) So that to obey good admonition is God's mercy, and to disobey them is his just judgment for sin.
John Gill
If one man sin against another, the judge shall judge him, &c. When one man does an injury to another in his person and property, the case is brought before the judge, he hears it, examines into it, and determines upon it, and does justice, orders that the injured person have satisfaction made him, and so the matter is ended:
but if a man sin against the Lord, who shall entreat for him? all sin is in some sense against God, as it is contrary to his nature, and a breach of his law, and especially bold, daring, presumptuous sins; but there are some sins that are more immediately and particularly against God, as sins against the first table of the law, which relate to the worship of God, and such were the sins of Eli's sons in the affair of sacrifices; all sin against God is aggravated by the perfections of his nature, and made tremendous, as being against a God of strict justice, of unspotted purity and holiness, and who is omniscient, omnipresent, and omnipotent; and by the relation and connection there is between God and men, he is their Creator and Preserver, the God of their lives and mercies, and of all the blessings they enjoy, and yet sin against him! who will entreat the favour of God for such persons, ask pardon for them, and beseech the Lord to be propitious and merciful to them? who on earth will do it? such persons are scarce and rare, few care to stand up in the gap between God and sinners; in some cases they ought not, in others they cannot. Eli suggests by this question, that he could not, even for his own sons; and who in heaven can or will do it? not saints departed, who know nothing of what is done below, nor angels, only the Lord Jesus Christ; he is the only Mediator between God and men, who has engaged his heart to approach unto God, and interpose between him and sinful men, and has made peace and reconciliation by his blood, and is become the propitiation for sin, and ever lives to make intercession for transgressors, and is always prevalent and successful in his mediation and intercession; excepting him, there is none to entreat for those that have sinned against the Lord, see 1Jn 2:1. In answer to this question, who shall entreat for him? the Jews say (x) repentance and good works; but these are insufficient advocates for a sinner, without the atoning sacrifice of Christ, who is propitiation for sin, and upon which a plea can only be founded:
notwithstanding, they hearkened not unto the voice of their father; to his reproofs and counsels, his reasonings and expostulations; though his rebukes were so gentle, and this last reasoning of his so close and strong, so nervous and striking:
because the Lord would slay them; it was his purpose and decree, his will and pleasure, to cut them off for their wickedness; wherefore he gave them up to a judicial blindness, and hardness of heart, as he did Pharaoh, so that they were proof against all advice, admonitions, and arguments used with them: some choose to read the words, "therefore the Lord would slay them" (y), because they were disobedient to the voice of their father; but the former sense is best; for his will to destroy them was not so much for their disregard to the reproofs of their father in which he himself was culpable, as for their breach of his laws.
(x) T. Bab. Yoma, fol. 87. 1. (y) "ideo", Noldius, p. 395. No. 1342. "idcirco vel quapropter", Quistorp, so Patrick.
John Wesley
The judge - If only man be wronged, man can right it, and reconcile the persons. Against the Lord - As you have done wilfully and presumptuously. Who shall, &c. - The offence is of so high a nature, that few or none will dare to intercede for him, but will leave him to the just judgment of God. The words may be rendered, Who shall judge for him? Who shall interpose as umpire, between God and him? Who shall compound that difference? None can or dare do it, and therefore he must be left to the dreadful, but righteous judgment of God. They had now sinned away their day of grace. They had long hardened their hearts. And God at length gave them up to a reprobate mind, and determined to destroy them, 2Chron 25:16.
Robert Jamieson, A. R. Fausset and David Brown
they hearkened not unto the voice of their father, because--it should be therefore.
the Lord would slay them--It was not God's preordination, but their own wilful and impenitent disobedience which was the cause of their destruction.
2:262:26: Եւ մանուկն Սամուէլ երթա՛յր եւ մեծանայր ※. եւ հաճո՛յ էր Աստուծոյ եւ մարդկան։
26 Եւ մանուկ Սամուէլը շարունակում էր մեծանալ եւ հաճելի էր դառնում Տիրոջն ու մարդկանց:
26 Սամուէլ մանուկը օրէ օր կը մեծնար եւ Տէրոջը ու մարդոց հաճոյ էր։
Եւ մանուկն Սամուէլ երթայր եւ մեծանայր, եւ հաճոյ էր Աստուծոյ եւ մարդկան:

2:26: Եւ մանուկն Սամուէլ երթա՛յր եւ մեծանայր ※. եւ հաճո՛յ էր Աստուծոյ եւ մարդկան։
26 Եւ մանուկ Սամուէլը շարունակում էր մեծանալ եւ հաճելի էր դառնում Տիրոջն ու մարդկանց:
26 Սամուէլ մանուկը օրէ օր կը մեծնար եւ Տէրոջը ու մարդոց հաճոյ էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:262:26 Отрок же Самуил более и более приходил в возраст и в благоволение у Господа и у людей.
2:26 καὶ και and; even τὸ ο the παιδάριον παιδαριον little boy Σαμουηλ σαμουηλ Samouēl; Samoil ἐπορεύετο πορευομαι travel; go καὶ και and; even ἐμεγαλύνετο μεγαλυνω enlarge; magnify καὶ και and; even ἀγαθὸν αγαθος good καὶ και and; even μετὰ μετα with; amid κυρίου κυριος lord; master καὶ και and; even μετὰ μετα with; amid ἀνθρώπων ανθρωπος person; human
2:26 וְ wᵊ וְ and הַ ha הַ the נַּ֣עַר nnˈaʕar נַעַר boy שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel הֹלֵ֥ךְ hōlˌēḵ הלך walk וְ wᵊ וְ and גָדֵ֖ל ḡāḏˌēl גָּדֵל growing וָ wā וְ and טֹ֑וב ṭˈôv טֹוב good גַּ֚ם ˈgam גַּם even עִם־ ʕim- עִם with יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and גַ֖ם ḡˌam גַּם even עִם־ ʕim- עִם with אֲנָשִֽׁים׃ ס ʔᵃnāšˈîm . s אִישׁ man
2:26. puer autem Samuhel proficiebat atque crescebat et placebat tam Deo quam hominibusBut the child Samuel advanced, and grew on, and pleased both the Lord and men.
26. And the child Samuel grew on, and was in favour both with the LORD, and also with men.
2:26. But the youth Samuel advanced, and grew up, and he was pleasing to the Lord, as well as to men.
2:26. And the child Samuel grew on, and was in favour both with the LORD, and also with men.
And the child Samuel grew on, and was in favour both with the LORD, and also with men:

2:26 Отрок же Самуил более и более приходил в возраст и в благоволение у Господа и у людей.
2:26
καὶ και and; even
τὸ ο the
παιδάριον παιδαριον little boy
Σαμουηλ σαμουηλ Samouēl; Samoil
ἐπορεύετο πορευομαι travel; go
καὶ και and; even
ἐμεγαλύνετο μεγαλυνω enlarge; magnify
καὶ και and; even
ἀγαθὸν αγαθος good
καὶ και and; even
μετὰ μετα with; amid
κυρίου κυριος lord; master
καὶ και and; even
μετὰ μετα with; amid
ἀνθρώπων ανθρωπος person; human
2:26
וְ wᵊ וְ and
הַ ha הַ the
נַּ֣עַר nnˈaʕar נַעַר boy
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
הֹלֵ֥ךְ hōlˌēḵ הלך walk
וְ wᵊ וְ and
גָדֵ֖ל ḡāḏˌēl גָּדֵל growing
וָ וְ and
טֹ֑וב ṭˈôv טֹוב good
גַּ֚ם ˈgam גַּם even
עִם־ ʕim- עִם with
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
גַ֖ם ḡˌam גַּם even
עִם־ ʕim- עִם with
אֲנָשִֽׁים׃ ס ʔᵃnāšˈîm . s אִישׁ man
2:26. puer autem Samuhel proficiebat atque crescebat et placebat tam Deo quam hominibus
But the child Samuel advanced, and grew on, and pleased both the Lord and men.
2:26. But the youth Samuel advanced, and grew up, and he was pleasing to the Lord, as well as to men.
2:26. And the child Samuel grew on, and was in favour both with the LORD, and also with men.
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Albert Barnes: Notes on the Bible - 1834
2:26: And the child Samuel ... - The account of our Lord's growth Luk 2:52 is very similar; "And Jesus increased in wisdom and stature, and in favor with God and man." The literal version of the passage before us is, "The child Samuel advanced and grew and was good (or acceptable), both with the Lord, and also with men."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:26: grew on: Sa1 2:21
was in: Pro 3:3; Luk 1:80, Luk 2:40, Luk 2:52; Act 2:47; Rom 14:18
Carl Friedrich Keil and Franz Delitzsch

The youthful Samuel, on the other hand, continued to grow in stature, and in favour with God and man (see Lk 2:52).
John Gill
And the child Samuel grew up,.... Increased in stature and in grace, grew more and more in all respects, and better and better, while Eli's sons grew worse and worse; the contrast between these make the one to shine and appear illustrious, and the other to look the blacker: or "he went on, and grew, and was good" (z); as he proceeded on in years, and grew in stature, he appeared more and more to be a good man, a virtuous, holy, and gracious person:
and was in favour both with the Lord, and also with men; the Lord was pleased to give him some tokens of his favour, that he delighted in him, that he was wellpleasing in his sight, and that his person and services were acceptable to him; and the more Eli's sons disgusted the people by their ill lives and conduct, the greater esteem among them did Samuel obtain by his becoming life and conversation; all admired him, spoke well of him, and thanked God that in such bad times he was raising up one among them, of whom they had the most hopeful prospect of usefulness to them.
(z) "ambulans, et grandescens et bonus", Montanus; so Vatablus & Drusius.
2:272:27: Եւ ե՛կն հրեշտակ Աստուծոյ առ Հեղի՛ եւ ասէ. Ա՛յսպէս ասէ Տէր. Յայտնելո՛վ յայտնեցայ ամենայն տան հօր քոյ մինչդեռ էին նոքա յերկրին Եգիպտացւոց ծառայք տա՛ն փարաւոնի.
27 Աստծու հրեշտակը եկաւ Հեղիի մօտ եւ ասաց. «Այսպէս է ասում Տէրը. “Երբ քո հօր նախնիները Եգիպտացիների երկրում փարաւոնի տանը ստրուկ էին, քո հօր տանը յայտնապէս երեւացի
27 Աստուծոյ մարդը Հեղիին եկաւ ու անոր ըսաւ. «Տէրը այսպէս կ’ըսէ ‘Քու հօրդ տանը յայտնապէս երեւցայ, երբ անոնք Եգիպտոսի մէջ Փարաւոնին տանը ծառայ էին
Եւ եկն [50]հրեշտակ Աստուծոյ առ Հեղի եւ ասէ. Այսպէս ասէ Տէր. Յայտնելով յայտնեցայ ամենայն տան հօր քո մինչդեռ էին նոքա յերկրին Եգիպտացւոց ծառայք տան փարաւոնի:

2:27: Եւ ե՛կն հրեշտակ Աստուծոյ առ Հեղի՛ եւ ասէ. Ա՛յսպէս ասէ Տէր. Յայտնելո՛վ յայտնեցայ ամենայն տան հօր քոյ մինչդեռ էին նոքա յերկրին Եգիպտացւոց ծառայք տա՛ն փարաւոնի.
27 Աստծու հրեշտակը եկաւ Հեղիի մօտ եւ ասաց. «Այսպէս է ասում Տէրը. “Երբ քո հօր նախնիները Եգիպտացիների երկրում փարաւոնի տանը ստրուկ էին, քո հօր տանը յայտնապէս երեւացի
27 Աստուծոյ մարդը Հեղիին եկաւ ու անոր ըսաւ. «Տէրը այսպէս կ’ըսէ ‘Քու հօրդ տանը յայտնապէս երեւցայ, երբ անոնք Եգիպտոսի մէջ Փարաւոնին տանը ծառայ էին
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2:272:27 И пришел человек Божий к Илию и сказал ему: так говорит Господь: не открылся ли Я дому отца твоего, когда еще были они в Египте, в доме фараона?
2:27 καὶ και and; even ἦλθεν ερχομαι come; go ἄνθρωπος ανθρωπος person; human θεοῦ θεος God πρὸς προς to; toward Ηλι ηλι.1 Hēli; Ili καὶ και and; even εἶπεν επω say; speak τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἀποκαλυφθεὶς αποκαλυπτω reveal; uncover ἀπεκαλύφθην αποκαλυπτω reveal; uncover πρὸς προς to; toward οἶκον οικος home; household πατρός πατηρ father σου σου of you; your ὄντων ειμι be αὐτῶν αυτος he; him ἐν εν in γῇ γη earth; land Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos δούλων δουλος subject τῷ ο the οἴκῳ οικος home; household Φαραω φαραω Pharaō; Farao
2:27 וַ wa וְ and יָּבֹ֥א yyāvˌō בוא come אִישׁ־ ʔîš- אִישׁ man אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to עֵלִ֑י ʕēlˈî עֵלִי Eli וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֵלָ֗יו ʔēlˈāʸw אֶל to כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הֲ hᵃ הֲ [interrogative] נִגְלֹ֤ה niḡlˈō גלה uncover נִגְלֵ֨יתִי֙ niḡlˈêṯî גלה uncover אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house אָבִ֔יךָ ʔāvˈîḵā אָב father בִּֽ bˈi בְּ in הְיֹותָ֥ם hᵊyôṯˌām היה be בְּ bᵊ בְּ in מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
2:27. venit autem vir Dei ad Heli et ait ad eum haec dicit Dominus numquid non aperte revelatus sum domui patris tui cum essent in Aegypto in domo PharaonisAnd there came a man of God to Heli, and said to him: Thus saith the Lord: Did I not plainly appear to thy father's house, when they were in Egypt in the house of Pharao?
27. And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I reveal myself unto the house of thy father, when they were in Egypt to Pharaoh’s house?
2:27. Then a man of God went to Eli, and he said to him: “Thus says the Lord: Was I not revealed openly to the house of your father, when they were in Egypt in the house of Pharaoh?
2:27. And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh’s house?
And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh' s house:

2:27 И пришел человек Божий к Илию и сказал ему: так говорит Господь: не открылся ли Я дому отца твоего, когда еще были они в Египте, в доме фараона?
2:27
καὶ και and; even
ἦλθεν ερχομαι come; go
ἄνθρωπος ανθρωπος person; human
θεοῦ θεος God
πρὸς προς to; toward
Ηλι ηλι.1 Hēli; Ili
καὶ και and; even
εἶπεν επω say; speak
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἀποκαλυφθεὶς αποκαλυπτω reveal; uncover
ἀπεκαλύφθην αποκαλυπτω reveal; uncover
πρὸς προς to; toward
οἶκον οικος home; household
πατρός πατηρ father
σου σου of you; your
ὄντων ειμι be
αὐτῶν αυτος he; him
ἐν εν in
γῇ γη earth; land
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
δούλων δουλος subject
τῷ ο the
οἴκῳ οικος home; household
Φαραω φαραω Pharaō; Farao
2:27
וַ wa וְ and
יָּבֹ֥א yyāvˌō בוא come
אִישׁ־ ʔîš- אִישׁ man
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
עֵלִ֑י ʕēlˈî עֵלִי Eli
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֵלָ֗יו ʔēlˈāʸw אֶל to
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הֲ hᵃ הֲ [interrogative]
נִגְלֹ֤ה niḡlˈō גלה uncover
נִגְלֵ֨יתִי֙ niḡlˈêṯî גלה uncover
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
אָבִ֔יךָ ʔāvˈîḵā אָב father
בִּֽ bˈi בְּ in
הְיֹותָ֥ם hᵊyôṯˌām היה be
בְּ bᵊ בְּ in
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
לְ lᵊ לְ to
בֵ֥ית vˌêṯ בַּיִת house
פַּרְעֹֽה׃ parʕˈō פַּרְעֹה pharaoh
2:27. venit autem vir Dei ad Heli et ait ad eum haec dicit Dominus numquid non aperte revelatus sum domui patris tui cum essent in Aegypto in domo Pharaonis
And there came a man of God to Heli, and said to him: Thus saith the Lord: Did I not plainly appear to thy father's house, when they were in Egypt in the house of Pharao?
2:27. Then a man of God went to Eli, and he said to him: “Thus says the Lord: Was I not revealed openly to the house of your father, when they were in Egypt in the house of Pharaoh?
2:27. And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh’s house?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Человек Божий - некто из провозвестников воли Божией (ср. IX:6), имя которого осталось для нас неизвестным.

Дому отца твоего - т. е. колену Левия, избранному Богом из числа всех других колен Израиля для особого служения Ему при скинии (см. ст. 28).

В Египте, в доме (т. е. царстве) фараона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Eli and His House Threatened. B. C. 1128.

27 And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house? 28 And did I choose him out of all the tribes of Israel to be my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel? 29 Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in my habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people? 30 Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed. 31 Behold, the days come, that I will cut off thine arm, and the arm of thy father's house, that there shall not be an old man in thine house. 32 And thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever. 33 And the man of thine, whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. 34 And this shall be a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them. 35 And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever. 36 And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread.
Eli reproved his sons too gently, and did not threaten them as he should, and therefore God sent a prophet to him to reprove him sharply, and to threaten him, because, by his indulgence of them, he had strengthened their hands in their wickedness. If good men be wanting in their duty, and by their carelessness and remissness contribute any thing to the sin of sinners, they must expect both to hear of it and to smart for it. Eli's family was now nearer to God than all the families of the earth, and therefore he will punish them, Amos iii. 2. The message is sent to Eli himself, because God would bring him to repentance and save him; not to his sons, whom he had determined to destroy. And it might have been a means of awakening him to do his duty at last, and so to have prevented the judgment, but we do not find it had any great effect upon him. The message this prophet delivers from God is very close.
I. He reminds him of the great things God had done for the house of his fathers and for his family. He appeared to Aaron in Egypt (Exod. iv. 27), in the house of bondage, as a token of further favour which he designed for him, v. 27. He advanced him to the priesthood, entailed it upon his family, and thereby dignified it above any of the families of Israel. He entrusted him with honourable work, to offer on God's altar, to burn incense, and to wear that ephod in which was the breast-plate of judgment. He settled upon him an honourable maintenance, a share out of all the offerings made by fire, v. 28. What could he have done more for them, to engage them to be faithful to him? Note, The distinguishing favours we have received from God, especially those of the spiritual priesthood, are great aggravations of sin, and will be remembered against us in the day of account, if we profane our crown and betray our trusts, Deut. xxxii. 6; 2 Sam. xii. 7, 8.
II. He exhibits a high charge against him and his family. His children did wickedly, and he connived at it, and thereby involved himself in the guilt; the indictment therefore runs against them all, v. 29. 1. His sons had impiously profaned the holy things of God: "You kick at my sacrifice which I have commanded; not only trample upon the institution as a mean thing, but spurn at it as a thing you hate to be tied up to." They did the utmost despite imaginable to the offerings of the Lord when they committed all that outrage and rapine about them that we read of, and violently plundered the pots on which, in effect, Holiness to the Lord was written (Zech. xiv. 20), and took that fat to themselves which God had appointed to be burnt on his altar. 2. Eli had bolstered them up in it, by not punishing their insolence and impiety: "Thou for thy part honourest thy sons above me," that is, "thou hadst rather see my offerings disgraced by their profanation of them than see thy sons disgraced by a legal censure upon them for so doing, which ought to have been inflicted, even to suspension and deprivation ab officio et beneficio--of their office and its emoluments." Those that allow and countenance their children in any evil way, and do not use their authority to restrain and punish them, do in effect honour them more than God, being more tender of their reputation than of his glory and more desirous to humour them than to honour him. 3. They had all shared in the gains of the sacrilege. It is to be feared that Eli himself, though he disliked and reproved the abuses they committed, yet did not forbear to eat of the roast meat they sacrilegiously got, v. 15. He was a fat heavy man (ch. iv. 18), and therefore it is charged upon the whole family (though Hophni and Phinehas were principally guilty), You make yourselves fat with the chief of all the offerings. God gave them sufficient to feed them, but that would not suffice; they made themselves fat, and served their lusts with that which God was to be served with. See Hos. iv. 8.
III. He declares the cutting off of the entail of the high priesthood from his family (v. 30): "The Lord God of Israel, who is jealous for his own honour and Israel's, says, and lets thee know it, that thy commission is revoked and superseded." I said, indeed, that thy house, and the house of thy father Ithamar (for from that younger son of Aaron Eli descended), should walk before me for ever. Upon what occasion the dignity of the high priesthood was transferred from the family of Eleazar to that of Ithamar does not appear; but it seems this had been done, and Eli stood fair to have that honour perpetuated to his posterity. But observe, the promise carried its own condition along with it: They shall walk before me forever, that is, "they shall have the honour, provided they faithfully do the service." Walking before God is the great condition of the covenant, Gen. xvii. 1. Let them set me before their face, and I will set them before my face continually (Ps. xli. 12), otherwise not. But now the Lord says, Be it far from me. "Now that you cast me off you can expect no other than that I should cast you off; you will not walk before me as you should, and therefore you shall not." Such wicked and abusive servants God will discard, and turn out of his service. Some think there is a further reach in this recall of the grant, and that it was not only to be fulfilled shortly in the deposing of the posterity of Eli, when Zadok, who descended from Eleazar, was put in Abiathar's room, but it was to have its complete accomplishment at length in the total abolition of the Levitical priesthood by the priesthood of Christ.
IV. He gives a good reason for this revocation, taken from a settled and standing rule of God's government, according to which all must expect to be dealt with (like that by which Cain was tried, Gen. iv. 7): Those that honour me I will honour, and those that despise me shall be lightly esteemed.
1. Observe in general, (1.) That God is the fountain of honour and dishonour; he can exalt the meanest and put contempt upon the greatest. (2.) As we deal with God we must expect to be dealt with by him, and yet more favourably than we deserve. See Ps. xviii. 25, 26.
2. Particularly, (1.) Be it spoken, to the everlasting reputation of religion or of serious godliness, that it gives honour to God and puts honour upon men. By it we seek and serve the glory of God, and he will be behind-hand with none that do so, but here and hereafter will secure their glory. The way to be truly great is to be truly good. If we humble and deny ourselves in any thing to honour God, and have a single eye to him in it, we may depend upon this promise, he will put the best honour upon us. See John xii. 26. (2.) Be it spoken, to the everlasting reproach of impiety or profaneness, that this does dishonour to God (despises the greatest and best of beings, whom angels adore) and will bring dishonour upon men, for those that do so shall be lightly esteemed; not only God will lightly esteem them (that perhaps they will not regard, as those that honour him value his honour, of whom therefore it is said, I will honour them), but they shall be lightly esteemed by all the world; the very honour they are proud of shall be laid in the dust; they shall see themselves despised by all mankind, their names a reproach; when they are gone, their memory shall rot, and, when they rise again, it shall be to everlasting shame and contempt. The dishonour which their impotent malice puts upon God and his omnipotent justice will return upon their own heads, Ps. lxxix. 12.
V. He foretels the particular judgments which should come upon his family, to its perpetual ignominy. A curse should be entailed upon his posterity, and a terrible curse it is, and shows how jealous God is in the matters of his worship and how ill he takes it when those who are bound by their character and profession to preserve and advance the interests of his glory are false to their trust, and betray them. If God's ministers be vicious and profane, of how much sorer punishment will they be thought worthy, here and for ever, than other sinners! Let such read the doom here passed on Eli's house, and tremble. It is threatened,
1. That their power should be broken (v. 31): I will cut off thy arm, and the arm of thy father's house. They should be stripped of all their authority, should be deposed, and have no influence upon the people as they had had. God would make them contemptible and base. See Mal. ii. 8, 9. The sons had abused their power to oppress the people and encroach upon their rights, and the father had not used his power, as he ought to have done, to restrain and punish them, and therefore it was justly threatened that the arm should be cut off which was not stretched out as it should have been.
2. That their lives should be shortened. He was himself an old man; but instead of using the wisdom, gravity, experience, and authority of his age, for the service of God and the support of religion, he had suffered the infirmities of age to make him more cool and remiss in his duty, and therefore it is here threatened that none of his posterity should live to be old, v. 31, 32. It is twice spoken: "There shall not be an old man in thy house for ever;" and again (v. 33), "All the increase of thy house, from generation to generation, shall die in the flower of their age, when they are in the midst of the years of their service," so that though the family should not be extinct, yet it should never be considerable, nor should any member of it come to be eminent in his day. Bishop Patrick relates, out of some of the Jewish writers, that long after this, there being a family in Jerusalem none of which commonly lived above eighteen years, upon search it was found that they descended from the house of Eli, on which this sentence was passed.
3. That all their comforts should be embittered. (1.) The comfort they had in the sanctuary, in its wealth and prosperity: Thou shalt see an enemy in my habitation. This was fulfilled in the Philistines' invasions and the mischiefs they did to Israel, by which the country was impoverished (ch. xiii. 19), and no doubt the priests' incomes were thereby very much impaired. The captivity of the ark was such an act of hostility committed upon God's habitation as broke Eli's heart. As it is a blessing to a family to see peace upon Israel (Ps. cxxviii. 5, 6), so the contrary is a sore judgment upon a family, especially a family of priests. (2.) The comfort of their children: "The man of thine whom I shall not cut off by an untimely death shall live to be a blot and burden to the family, a scandal and vexation to his relations; he shall be to consume thy eyes and grieve thy heart, for his foolishness or his sickliness, his wickedness or his poverty." Grief for a dead child is great, but for a bad child often greater.
4. That their substance should be wasted and they should be reduced to extreme poverty (v. 36): "He that is left alive in thy house shall have little joy of his life, for want of a livelihood; he shall come and crouch to the succeeding family for a subsistence." (1.) He shall beg for the smallest alms--a piece of silver (and the word signifies the least piece) and a morsel of bread. See how this answered the sin. Eli's sons must have the best pieces of flesh, but their sons will be glad of a morsel of bread. Note, Want is the just punishment of wantonness. Those who could not be content without dainties and varieties are brought, they or theirs, to want necessaries, and the Lord is righteous in thus visiting them. (2.) He shall beg for the meanest office: Put me into somewhat belonging to the priesthood (as it is in the original); make me as one of the hired servants, the fittest place for a prodigal. Plenty and power are forfeited when they are abused. They should not be able to pretend to any good preferment, not to any place at the altar, but should petition for some poor employment, be the work ever so hard and the wages ever so small, so they might but get bread. This, it is probable, was fully accomplished when Abiathar, who was of Eli's race, was deposed by Solomon for treason, and he and his turned out of office in the temple (1 Kings ii. 26, 27), by which it is easy to think his posterity were reduced to the extremities here described.
5. That God would shortly begin to execute these judgments in the death of Hophni and Phinehas, the sad tidings of which Eli himself should live to hear: This shall be a sign to thee, v. 34. When thou hearest it, say, "Now the word of God begins to operate; here is one threatening fulfilled, from which I infer that all the rest will be fulfilled in their order." Hophni and Phinehas had many a time sinned together, and it is here foretold that they should die together both in one day. Bind these tares in a bundle for the fire. This was fulfilled, ch. iv. 11.
VI. In the midst of all these threatenings against the house of Eli, here is mercy promised to Israel (v. 35): I will raise me up a faithful priest. 1. This was fulfilled in Zadoc, of the family of Eleazar, who came into Abiathar's place in the beginning of Solomon's reign, and was faithful to his trust; and the high priests were of his posterity as long as the Levitical priesthood continued. Note, The wickedness of ministers, though it destroy themselves, yet it shall not destroy the ministry. How bad soever the officers are, the office shall continue always to the end of the world. If some betray their trust, yet others shall be raised up that will be true to it. God's work shall never fall to the ground for want of hands to carry it on. The high priest is here said to walk before God's anointed (that is, David and his seed) because he wore the breast-plate of judgment, which he was to consult, not in common cases, but for the king, in the affairs of state. Note, Notwithstanding the degeneracy we see and lament in many families, God will secure to himself a succession. If some grow worse than their ancestors, others, to balance that, shall grow better. 2. It has its full accomplishment in the priesthood of Christ, that merciful and faithful high priest whom God raised up when the Levitical priesthood was thrown off, who in all things did his father's mind, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it.
Adam Clarke: Commentary on the Bible - 1831
2:27: There came a man of God - Who this was we know not, but the Chaldee terms him נביא דיי nebiya daya, a prophet of Jehovah.
Unto the house of thy father - That is, to Aaron; he was the first high priest; the priesthood descended from him to his eldest son Eleazar, then to Phinehas. It became afterwards established in the younger branch of the family of Aaron; for Eli was a descendant of Ithamar, Aaron's youngest son. From Eli it was transferred back again to the family of Eleazar, because of the profligacy of Eli's sons.
1 Kings (1 Samuel) 2:28
Albert Barnes: Notes on the Bible - 1834
2:27: A man of God - See Jdg 13:6 note. The sudden appearance of the only prophet of whom mention is made since Deborah, without name, or any notice of his country, is remarkable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:27: a man: Sa1 9:4; Deu 33:1; Jdg 6:8, Jdg 13:6; Kg1 13:1; Ti1 6:11; Pe2 1:21
Did I: Exo 4:14, Exo 4:27
Carl Friedrich Keil and Franz Delitzsch

Announcement of the judgment upon Eli and his house. - 1Kings 2:27. Before the Lord interposed in judgment, He sent a prophet (a "man of God," as in Judg 13:6) to the aged Eli, to announce as a warning for all ages the judgment which was about to fall upon the worthless priests of his house. In order to arouse Eli's own conscience, he had pointed out to him, on the one hand, the grace manifested in the choice of his father's house, i.e., the house of Aaron, to keep His sanctuary (1Kings 2:27 and 1Kings 2:28), and, on the other hand, the desecration of the sanctuary by the wickedness of his sons (1Kings 2:29). Then follows the sentence: The choice of the family of Aaron still stood fast, but the deepest disgrace would come upon the despisers of the Lord (1Kings 2:30): the strength of his house would be broken; all the members of his house were to die early deaths. They were not, however, to be removed entirely from service at the altar, but to their sorrow were to survive the fall of the sanctuary (1Kings 2:31-34). But the Lord would raise up a faithful priest, and cause him to walk before His anointed, and from him all that were left of the house of Eli would be obliged to beg their bread (1Kings 2:35, 1Kings 2:36). To arrive at the true interpretation of this announcement of punishment, we must picture to ourselves the historical circumstances that come into consideration here. Eli the high priest was a descendant of Ithamar, the younger son of Aaron, as we may see from the fact that his great-grandson Ahimelech was "of the sons of Ithamar" (1Chron 24:3). In perfect agreement with this, Josephus (Ant. v. 11, 5) relates, that after the high priest Ozi of the family of Eleazar, Eli of the family of Ithamar received the high-priesthood. The circumstances which led to the transfer of this honour from the line of Eleazar to that of Ithamar are unknown. We cannot imagine it to have been occasioned by an extinction of the line of Eleazar, for the simple reason that, in the time of David, Zadok the descendant of Eleazar is spoken of as high priest along with Abiathar and Ahimelech, the descendants of Eli (2Kings 8:17; 2Kings 20:25). After the deposition of Abiathar he was reinstated by Solomon as sole high priest (3Kings 2:27), and the dignity was transmitted to his descendants. This fact also overthrows the conjecture of Clericus, that the transfer of the high-priesthood to Eli took place by the command of God on account of the grievous sins of the high priests of the line of Eleazar; for in that case Zadok would not have received this office again in connection with Abiathar. We have, no doubt, to search for the true reason in the circumstances of the times of the later judges, namely in the fact that at the death of the last high priest of the family of Eleazar before the time of Eli, the remaining son was not equal to the occasion, either because he was still an infant, or at any rate because he was too young and inexperienced, so that he could not enter upon the office, and Eli, who was probably related by marriage to the high priest's family, and was no doubt a vigorous man, was compelled to take the oversight of the congregation; and, together with the supreme administration of the affairs of the nation as judge, received the post of high priest as well, and filled it till the time of his death, simply because in those troublous times there was not one of the descendants of Eleazar who was able to fill the supreme office of judge, which was combined with that of high priest. For we cannot possibly think of an unjust usurpation of the office of high priest on the part of Eli, since the very judgment denounced against him and his house presupposes that he had entered upon the office in a just and upright way, and that the wickedness of his sons was all that was brought against him. For a considerable time after the death of Eli the high-priesthood lost almost all its significance. All Israel turned to Samuel, whom the Lord established as His prophet by means of revelations, and whom He also chose as the deliverer of His people. The tabernacle at Shiloh, which ceased to be the scene of the gracious presence of God after the loss of the ark, was probably presided over first of all after Eli's death by his grandson Ahitub, the son of Phinehas, as his successor in the high-priesthood. He was followed in the time of Saul by his son Ahijah or Ahimelech, who gave David the shew-bread to eat at Nob, to which the tabernacle had been removed in the meantime, and was put to death by Saul in consequence, along with all the priests who were found there. His son Abiathar, however, escaped the massacre, and fled to David (1Kings 22:9-20; 1Kings 23:6). In the reign of David he is mentioned as high priest along with Zadok; but he was afterwards deposed by Solomon (2Kings 15:24; 2Kings 17:15; 2Kings 19:12; 2Kings 20:25; 3Kings 2:27).
Different interpretations have been given of these verses. The majority of commentators understand them as signifying that the loss of the high-priesthood is here foretold to Eli, and also the institution of Zadok in the office. But such a view is too contracted, and does not exhaust the meaning of the words. The very introduction to the prophet's words points to something greater than this: "Thus saith the Lord, Did I reveal myself to thy father's house, when they were in Egypt at the house of Pharaoh?" The ה interrogative is not used for הלא (nonne), but is emphatic, as in Jer 31:20. The question is an appeal to Eli's conscience, which he cannot deny, but is obliged to confirm. By Eli's father's house we are not to understand Ithamar and his family, but Aaron, from whom Eli was descended through Ithamar. God revealed himself to the tribe-father of Eli by appointing Aaron to be the spokesman of Moses before Pharaoh (Ex 4:14. and Ex 4:27), and still more by calling Aaron to the priesthood, for which the way was prepared by the fact that, from the very beginning, God made use of Aaron, in company with Moses, to carry out His purpose of delivering Israel out of Egypt, and entrusted Moses and Aaron with the arrangements for the celebration of the passover (Ex 12:1, Ex 12:43). This occurred when they, the fathers of Eli, Aaron and his sons, were still in Egypt at the house of Pharaoh, i.e., still under Pharaoh's rule.
1Kings 2:28
"And did I choose him out of all the tribes for a priest to myself." The interrogative particle is not to be repeated before וּבחור, but the construction becomes affirmative with the inf. abs. instead of the perfect. "Him" refers back to "thy father" in 1Kings 2:27, and signifies Aaron. The expression "for a priest" is still further defined by the clauses which follow: על מ לעלות, "to ascend upon mine altar," i.e., to approach my altar of burnt-offering and perform the sacrificial worship; "to kindle incense," i.e., to perform the service in the holy place, the principal feature in which was the daily kindling of the incense, which is mentioned instar omnium; "to wear the ephod before me," i.e., to perform the service in the holy of holies, which the high priest could only enter when wearing the ephod to represent Israel before the Lord (Ex 28:12). "And have given to thy father's house all the firings of the children of Israel" (see at Lev 1:9). These words are to be understood, according to Deut 18:1, as signifying that the Lord had given to the house of Aaron, i.e., to the priesthood, the sacrifices of Jehovah to eat in the place of any inheritance in the land, according to the portions appointed in the sacrificial law in Lev 6-7, and Num 18.
1Kings 2:29
With such distinction conferred upon the priesthood, and such careful provision made for it, the conduct of the priests under Eli was an inexcusable crime. "Why do ye tread with your feet my slain-offerings and meat-offerings, which I have commanded in the dwelling-place?" Slain-offering and meat-offering are general expressions embracing all the altar-sacrifices. מעון is an accusative ("in the dwelling"), like בּית, in the house. "The dwelling" is the tabernacle. This reproof applied to the priests generally, including Eli, who had not vigorously resisted these abuses. The words which follow, "and thou honourest thy sons more than me," relate to Eli himself, and any other high priest who like Eli should tolerate the abuses of the priests. "To fatten yourselves with the first of every sacrificial gift of Israel, of my people." לעמּי serves as a periphrasis for the genitive, and is chosen for the purpose of giving greater prominence to the idea of עמּי (my people). רשׁית, the first of every sacrificial gift (minchah, as in 1Kings 2:17), which Israel offered as the nation of Jehovah, ought to have been given up to its God in the altar-fire because it was the best; whereas, according to 1Kings 2:15, 1Kings 2:16, the sons of Eli took away the best for themselves.
1Kings 2:30
For this reason, the saying of the Lord, "Thy house (i.e., the family of Eli) and thy father's house (Eli's relations in the other lines, i.e., the whole priesthood) shall walk before me for ever" (Num 25:13), should henceforth run thus: "This be far from me; but them that honour me I will honour, and they that despise me shall be despised." The first declaration of the Lord is not to be referred to Eli particularly, as it is by C. a Lapide and others, and understood as signifying that the high-priesthood was thereby transferred from the family of Eleazar to that of Ithamar, and promised to Eli for his descendants for all time. This is decidedly at variance with the fact, that although "walking before the Lord" is not a general expression denoting a pious walk with God, as in Gen 17:1, but refers to the service of the priests at the sanctuary as walking before the face of God, yet it cannot possibly be specially and exclusively restricted to the right of entering the most holy place, which was the prerogative of the high priest alone. These words of the Lord, therefore, applied to the whole priesthood, or the whole house of Aaron, to which the priesthood had been promised, "for a perpetual statute" (Ex 29:9). This promise was afterwards renewed to Phinehas especially, on account of the zeal which he displayed for the honour of Jehovah in connection with the idolatry of the people at Shittim (Num 25:13). But even this renewed promise only secured to him an eternal priesthood as a covenant of peace with the Lord, and not specially the high-priesthood, although that was included as the culminating point of the priesthood. Consequently it was not abrogated by the temporary transfer of the high-priesthood from the descendants of Phinehas to the priestly line of Ithamar, because even then they still retained the priesthood. By the expression "be it far from me," sc., to permit this to take place, God does not revoke His previous promise, but simply denounces a false trust therein as irreconcilable with His holiness. That promise would only be fulfilled so far as the priests themselves honoured the Lord in their office, whilst despisers of God who dishonoured Him by sin and presumptuous wickedness, would be themselves despised.
This contempt would speedily come upon the house of Eli.
1Kings 2:31
"Behold, days come," - a formula with which prophets were accustomed to announce future events (see 4Kings 20:17; Is 39:6; Amos 4:2; Amos 8:11; Amos 9:13; Jer 7:32, etc.), - "then will I cut off thine arm, and the arm of thy father's house, that there shall be no old man in thine house." To cut off the arm means to destroy the strength either of a man or of a family (see Job. 1Kings 22:9; Ps 37:17). The strength of a family, however, consists in the vital energy of its members, and shows itself in the fact that they reach a good old age, and do not pine away early and die. This strength was to vanish in Eli's house; no one would ever again preserve his life to old age.
1Kings 2:32
"And thou wilt see oppression of the dwelling in all that He has shown of good to Israel." The meaning of these words, which have been explained in very different ways, appears to be the following: In all the benefits which the lord would confer upon His people, Eli would see only distress for the dwelling of God, inasmuch as the tabernacle would fall more and more into decay. In the person of Eli, the high priest at that time, the high priest generally is addressed as the custodian of the sanctuary; so that what is said is not to be limited to him personally, but applies to all the high priests of his house. מעון is not Eli's dwelling-place, but the dwelling-place of God, i.e., the tabernacle, as in 1Kings 2:29, and is a genitive dependent upon צר. היטיב, in the sense of benefiting a person, doing him good, is construed with the accusative of the person, as in Deut 28:63; Deut 8:16; Deut 30:5. The subject to the verb ייטיב is Jehovah, and is not expressly mentioned, simply because it is so clearly implied in the words themselves. This threat began to be fulfilled even in Eli's own days. The distress or tribulation for the tabernacle began with the capture of the ark by the Philistines (1Kings 4:11), and continued during the time that the Lord was sending help and deliverance to His people through the medium of Samuel, in their spiritual and physical oppression. The ark of the covenant - the heart of the sanctuary - was not restored to the tabernacle in the time of Samuel; and the tabernacle itself was removed from Shiloh to Nob, probably in the time of war; and when Saul had had all the priests put to death (1Kings 21:2; 1Kings 22:11.), it was removed to Gibeon, which necessarily caused it to fall more and more into neglect. Among the different explanations, the rendering given by Aquila (καὶ ἐπιβλέψει [? ἐπιβλέψης] ἀντίζηλον κατοικητηρίου) has met with the greatest approval, and has been followed by Jerome (et videbis aemulum tuum), Luther, and many others, including De Wette. According to this rendering, the words are either supposed to refer to the attitude of Samuel towards Eli, or to the deposition of Abiathar, and the institution of Zadok by Solomon in his place (3Kings 2:27). But צר does not mean the antagonist or rival, but simply the oppressor or enemy; and Samuel was not an enemy of Eli any more than Zadok was of Abiathar. Moreover, if this be adopted as the rendering of צר, it is impossible to find any suitable meaning for the following clause. In the second half of the verse the threat of 1Kings 2:31 is repeated with still greater emphasis. כּל־היּמים, all the time, i.e., so long as thine house shall exist.
1Kings 2:33
"And I will not cut off every one to thee from mine altar, that thine eyes may languish, and thy soul consume away; and all the increase of thine house shall die as men." The two leading clauses of this verse correspond to the two principal thoughts of the previous verse, which are hereby more precisely defined and explained. Eli was to see the distress of the sanctuary; for to him, i.e., of his family, there would always be some one serving at the altar of God, that he might look upon the decay with his eyes, and pine away with grief in consequence. אישׁ signifies every one, or any one, and is not to be restricted, as Thenius supposes, to Ahitub, the son of Phinehas, the brother of Ichabod; for it cannot be shown from 1Kings 14:3 and 1Kings 22:20, that he was the only one that was left of the house of Eli. And secondly, there was to be no old man, no one advanced in life, in his house; but all the increase of the house was to die in the full bloom of manhood. אנשׁים, in contrast with זקן, is used to denote men in the prime of life.
1Kings 2:34
"And let this be the sign to thee, what shall happen to (come upon) thy two sons, Hophni and Phinehas; in one day they shall both die." For the fulfilment of this, see 1Kings 4:11. This occurrence, which Eli lived to see, but did not long survive (1Kings 4:17.), was to be the sign to him that the predicted punishment would be carried out in its fullest extent.
1Kings 2:35
But the priesthood itself was not to fall with the fall of Eli's house and priesthood; on the contrary the Lord would raise up for himself a tried priest, who would act according to His heart. "And I will build for him a lasting house, and he will walk before mine anointed for ever."
1Kings 2:36
Whoever, on the other hand, should still remain of Eli's house, would come "bowing before him (to get) a silver penny and a slice of bread," and would say, "Put me, I pray, in one of the priests' offices, that I may get a piece of bread to eat." אגורה, that which is collected, signifies some small coin, of which a collection was made by begging single coins. Commentators are divided in their opinions as to the historical allusions contained in this prophecy. By the "tried priest," Ephraem Syrus understood both the prophet Samuel and the priest Zadok. "As for the facts themselves," he says, "it is evident that, when Eli died, Samuel succeeded him in the government, and that Zadok received the high-priesthood when it was taken from his family." Since his time, most of the commentators, including Theodoret and the Rabbins, have decided in favour of Zadok. Augustine, however, and in modern times Thenius and O. v. Gerlach, give the preference to Samuel. The fathers and earlier theologians also regarded Samuel and Zadok as the type of Christ, and supposed the passage to contain a prediction of the abrogation of the Aaronic priesthood by Jesus Christ.
(Note: Theodoret, qu. vii. in 1 Reg. Οὐκοῦν ἡ πρόῤῥησις κυρίως μὲν ἁρμόττει τῷ σωτὴρι Χριστῷ. Κατὰ δὲ ἱστορίαν τῷ Σαδούκ, ὅς ἐκ τοῦ Ἐλεάζαρ κατάγων τὸ γένος τὴν ἀρχιερωσύνην διὰ τοῦ Σολομῶνος ἐδέξατο. Augustine says (De civit. Dei xvii. 5, 2): "Although Samuel was not of a different tribe from the one which had been appointed by the Lord to serve at the altar, he was not of the sons of Aaron, whose descendants had been set apart as priests; and thus the change is shadowed forth, which was afterwards to be introduced through Jesus Christ." And again, 3: "What follows (1Kings 2:35) refers to that priest, whose figure was borne by Samuel when succeeding to Eli." So again in the Berleburger Bible, to the words, "I will raise me up a faithful priest," this note is added: "Zadok, of the family of Phinehas and Eleazar, whom king Solomon, as the anointed of God, appointed high priest by his ordinance, setting aside the house of Eli (3Kings 2:35; 1Chron 29:22). At the same time, just as in the person of Solomon the Spirit of prophecy pointed to the true Solomon and Anointed One, so in this priest did He also point to Jesus Christ the great High Priest.")
This higher reference of the words is in any case to be retained; for the rabbinical interpretation, by which Grotius, Clericus, and others abide, - namely, that the transfer of the high-priesthood from the descendants of Eli to Zadok, the descendant of Eleazar, is all that is predicted, and that the prophecy was entirely fulfilled when Abiathar was deposed by Solomon (3Kings 2:27), - is not in accordance with the words of the text. On the other hand, Theodoret and Augustine both clearly saw that the words of Jehovah, "I revealed myself to thy father's house in Egypt," and, "Thy house shall walk before me for ever," do not apply to Ithamar, but to Aaron. "Which of his fathers," says Augustine, "was in that Egyptian bondage, form which they were liberated when he was chosen to the priesthood, excepting Aaron? It is with reference to his posterity, therefore, that it is here affirmed that they would not be priests for ever; and this we see already fulfilled." The only thing that appears untenable is the manner in which the fathers combine this historical reference to Eli and Samuel, or Zadok, with the Messianic interpretation, viz., either by referring 1Kings 2:31-34 to Eli and his house, and then regarding the sentence pronounced upon Eli as simply a type of the Messianic fulfilment, or by admitting the Messianic allusion simply as an allegory.
The true interpretation may be obtained from a correct insight into the relation in which the prophecy itself stands to its fulfilment. Just as, in the person of Eli and his sons, the threat announces deep degradation and even destruction to all the priests of the house of Aaron who should walk in the footsteps of the sons of Eli, and the death of the two sons of Eli in one day was to be merely a sign that the threatened punishment would be completely fulfilled upon the ungodly priests; so, on the other hand, the promise of the raising up of the tried priest, for whom God would build a lasting house, also refers to all the priests whom the Lord would raise up as faithful servants of His altar, and only receives its complete and final fulfilment in Christ, the true and eternal High Priest. But if we endeavour to determine more precisely from the history itself, which of the Old Testament priests are included, we must not exclude either Samuel or Zadok, but must certainly affirm that the prophecy was partially fulfilled in both. Samuel, as the prophet of the Lord, was placed at the head of the nation after the death of Eli; so that he not only stepped into Eli's place as judge, but stood forth as priest before the Lord and the nation, and "had the important and sacred duty to perform of going before the anointed, the king, whom Israel was to receive through him; whereas for a long time the Aaronic priesthood fell into such contempt, that, during the general decline of the worship of God, it was obliged to go begging for honour and support, and became dependent upon the new order of things that was introduced by Samuel" (O. v. Gerlach). Moreover, Samuel acquired a strong house in the numerous posterity that was given to him by God. The grandson of Samuel was Heman, "the king's seer in the words of God," who was placed by David over the choir at the house of God, and had fourteen sons and three daughters (1Chron 6:33; 1Chron 25:4-5). But the very fact that these descendants of Samuel did not follow their father in the priesthood, shows very clearly that a lasting house was not built to Samuel as a tried priest through them, and therefore that we have to seek for the further historical fulfilment of this promise in the priesthood of Zadok. As the word of the Lord concerning the house of Eli, even if it did not find its only fulfilment in the deposition of Abiathar (3Kings 2:27), was at any rate partially fulfilled in that deposition; so the promise concerning the tried priest to be raised up received a new fulfilment in the fact that Zadok thereby became the sole high priest, and transmitted the office to his descendants, though this was neither its last nor its highest fulfilment. This final fulfilment is hinted at in the vision of the new temple, as seen by the prophet Ezekiel, in connection with which the sons of Zadok are named as the priests, who, because they had not fallen away with the children of Israel, were to draw near to the Lord, and perform His service in the new organization of the kingdom of God as set forth in that vision (Ezek 40:46; Ezek 43:19; Ezek 44:15; Ezek 48:11). This fulfilment is effected in connection with Christ and His kingdom. Consequently, the anointed of the Lord, before whom the tried priest would walk for ever, is not Solomon, but rather David, and the Son of David, whose kingdom is an everlasting kingdom.
Geneva 1599
And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy (s) father, when they were in Egypt in Pharaoh's house?
(s) That is, Aaron.
John Gill
And there came a man of God unto Eli,.... A prophet, as the Targum; he had gifts and graces bestowed on him by the Lord, qualifying him for that office; he came from God, and spoke in his name, as prophets used to do: who this was is not said, nor can it be known with certainty; many conjectures are made; some think he might he Phinehas, as Ben Gersom and Abarbinel (a), which is not at all likely; it is not probable that he was living, for if he had been alive, Eli would not have been high priest; the more ancient Jews say (b) he was Elkanah, the father of Samuel; and so Jarchi; and he is said in the Targum on 1Kings 1:1, to be one of the disciples of the prophets, and was reckoned by them among the two hundred prophets that prophesied in Israel (c); but of his prophecy we nowhere read in Scripture, or that he was one: other's (d) think he was Samuel himself, who through modesty conceals his name; but he was now a child, as in the preceding verse; indeed, some are of opinion that what follows is recorded in this chapter by way of anticipation, and properly belongs to, and is a part of the message sent from the Lord by Samuel to Eli, in the following chapter:
and said unto him, thus saith the Lord; using the language prophets in later times did, who spake not of themselves, but in the name of the Lord; and from whence it appears that this was not a divine Person, the Son of God in human form, since he never used to speak in this manner when he appeared:
did I plainly appear to the house of thy father, when they were in Egypt in Pharaoh's house? he did; this was evident and certain, and a wonderful instance of condescending goodness: the house of his father is the house of Aaron, who, and all his sons, were born in Egypt, from whose youngest son, Ithamar, Eli descended; and to whom the Lord appeared when in Egypt, and sent him to meet Moses, whose spokesman he appointed him to be; and who prophesied in Egypt, and reproved the Israelites, which is recorded in Ezek 20:1 as say the Jews (e).
(a) Judaei apud Hieron. Trad. Heb. in lib. Reg. fol. 75. A. (b) Seder Olam Rabba, c. 20. p. 53. (c) T. Bab. Megillah, fol. 14. 1. (d) See Weemse's Christ. Synagog. l. 2. c. 3. p. 250. (e) Jarchi & Ben Gersom in loc.
John Wesley
Man of God - That is, a prophet sent from God.
Robert Jamieson, A. R. Fausset and David Brown
A PROPHECY AGAINST ELI'S HOUSE. (1Kings 2:27-35)
there came a man of God unto Eli, and said . . . that there shall not be an old man in thine house--So much importance has always, in the East, been attached to old age, that it would be felt to be a great calamity, and sensibly to lower the respectability of any family which could boast of few or no old men. The prediction of this prophet was fully confirmed by the afflictions, degradation, poverty, and many untimely deaths with which the house of Eli was visited after its announcement (see 1Kings 4:11; 1Kings 14:3; 1Kings 22:18-23; 3Kings 2:27).
2:282:28: եւ ընտրեցի զտուն հօր քոյ յամենայն գաւազանացն Իսրայէլի քահանայանա՛լ ինձ, եւ ելանե՛լ առ սեղանն իմ, արկանել խո՛ւնկս, եւ կրել զեփուդն առաջի իմ. եւ ետու տան հօր քոյ զամենայն զառ ՚ի հրոյն որդւո՛ցն Իսրայէլի ※ ՚ի կերակուր։
28 եւ Իսրայէլի բոլոր ազգատոհմերի միջից ընտրեցի քո հօ՛ր տունը, որպէսզի նրանք ինձ համար քահանայագործեն, որ իմ զոհասեղանին բարձրանան, խունկ ծխեն, իմ առջեւ վակաս հագնեն: Ես քո հօր սերունդներին իբրեւ կերակուր եմ տուել իսրայէլացիների մատուցած բոլոր ողջակէզներն ու զոհերը:
28 Ու Իսրայէլի բոլոր ցեղերէն զանիկա ինծի քահանայ ընտրեցի, որպէս զի իմ սեղանիս վրայ զոհ մատուցանէ, խունկ ծխէ ու իմ առջեւս եփուտ հագնի։ Իսրայէլի որդիներուն բոլոր պատարագները քու հօրդ տանը տուի։
եւ ընտրեցի զտուն հօր քո յամենայն [51]գաւազանացն Իսրայելի քահանայանալ ինձ, ելանել առ սեղանն իմ, արկանել խունկս եւ կրել զեփուդն առաջի իմ. եւ ետու տան հօր քո զամենայն զառ ի հրոյն որդւոցն Իսրայելի [52]ի կերակուր:

2:28: եւ ընտրեցի զտուն հօր քոյ յամենայն գաւազանացն Իսրայէլի քահանայանա՛լ ինձ, եւ ելանե՛լ առ սեղանն իմ, արկանել խո՛ւնկս, եւ կրել զեփուդն առաջի իմ. եւ ետու տան հօր քոյ զամենայն զառ ՚ի հրոյն որդւո՛ցն Իսրայէլի ※ ՚ի կերակուր։
28 եւ Իսրայէլի բոլոր ազգատոհմերի միջից ընտրեցի քո հօ՛ր տունը, որպէսզի նրանք ինձ համար քահանայագործեն, որ իմ զոհասեղանին բարձրանան, խունկ ծխեն, իմ առջեւ վակաս հագնեն: Ես քո հօր սերունդներին իբրեւ կերակուր եմ տուել իսրայէլացիների մատուցած բոլոր ողջակէզներն ու զոհերը:
28 Ու Իսրայէլի բոլոր ցեղերէն զանիկա ինծի քահանայ ընտրեցի, որպէս զի իմ սեղանիս վրայ զոհ մատուցանէ, խունկ ծխէ ու իմ առջեւս եփուտ հագնի։ Իսրայէլի որդիներուն բոլոր պատարագները քու հօրդ տանը տուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:282:28 И не избрал ли его из всех колен Израилевых Себе во священника, чтоб он восходил к жертвеннику Моему, чтобы воскурял фимиам, чтобы носил ефод предо Мною? И не дал ли Я дому отца твоего от всех огнем сожигаемых жертв сынов Израилевых?
2:28 καὶ και and; even ἐξελεξάμην εκλεγω select; choose τὸν ο the οἶκον οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your ἐκ εκ from; out of πάντων πας all; every τῶν ο the σκήπτρων σκηπτρον Israel ἐμοὶ εμοι me ἱερατεύειν ιερατευω do sacred duty; priest καὶ και and; even ἀναβαίνειν αναβαινω step up; ascend ἐπὶ επι in; on θυσιαστήριόν θυσιαστηριον altar μου μου of me; mine καὶ και and; even θυμιᾶν θυμιαζω incense καὶ και and; even αἴρειν αιρω lift; remove εφουδ εφουδ and; even ἔδωκα διδωμι give; deposit τῷ ο the οἴκῳ οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your τὰ ο the πάντα πας all; every τοῦ ο the πυρὸς πυρ fire υἱῶν υιος son Ισραηλ ισραηλ.1 Israel εἰς εις into; for βρῶσιν βρωσις meal; eating
2:28 וּ û וְ and בָחֹ֣ר vāḥˈōr בחר examine אֹ֠תֹו ʔōṯˌô אֵת [object marker] מִ mi מִן from כָּל־ kkol- כֹּל whole שִׁבְטֵ֨י šivṭˌê שֵׁבֶט rod יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel לִי֙ lˌî לְ to לְ lᵊ לְ to כֹהֵ֔ן ḵōhˈēn כֹּהֵן priest לַ la לְ to עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend עַֽל־ ʕˈal- עַל upon מִזְבְּחִ֗י mizbᵊḥˈî מִזְבֵּחַ altar לְ lᵊ לְ to הַקְטִ֥יר haqṭˌîr קטר smoke קְטֹ֛רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice לָ lā לְ to שֵׂ֥את śˌēṯ נשׂא lift אֵפֹ֖וד ʔēfˌôḏ אֵפֹד ephod לְ lᵊ לְ to פָנָ֑י fānˈāy פָּנֶה face וָֽ wˈā וְ and אֶתְּנָה֙ ʔettᵊnˌā נתן give לְ lᵊ לְ to בֵ֣ית vˈêṯ בַּיִת house אָבִ֔יךָ ʔāvˈîḵā אָב father אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אִשֵּׁ֖י ʔiššˌê אִשֶּׁה fire offering בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
2:28. et elegi eum ex omnibus tribubus Israhel mihi in sacerdotem ut ascenderet altare meum et adoleret mihi incensum et portaret ephod coram me et dedi domui patris tui omnia de sacrificiis filiorum IsrahelAnd I chose him out of all the tribes of Israel to be my priest, to go up to my altar, and burn incense to me, and to wear the ephod before me: and I gave to thy father's house of all the sacrifices of the children of Israel.
28. and did I choose him out of all the tribes of Israel to be my priest, to go up unto mine altar to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings of the children of Israel made by fire?
2:28. And I chose him out of all the tribes of Israel for myself as priest, so that he might ascend to my altar, and burn incense to me, and wear the ephod before me. And I gave to the house of your father all the sacrifices of the sons of Israel.
2:28. And did I choose him out of all the tribes of Israel [to be] my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?
And did I choose him out of all the tribes of Israel [to be] my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel:

2:28 И не избрал ли его из всех колен Израилевых Себе во священника, чтоб он восходил к жертвеннику Моему, чтобы воскурял фимиам, чтобы носил ефод предо Мною? И не дал ли Я дому отца твоего от всех огнем сожигаемых жертв сынов Израилевых?
2:28
καὶ και and; even
ἐξελεξάμην εκλεγω select; choose
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
ἐκ εκ from; out of
πάντων πας all; every
τῶν ο the
σκήπτρων σκηπτρον Israel
ἐμοὶ εμοι me
ἱερατεύειν ιερατευω do sacred duty; priest
καὶ και and; even
ἀναβαίνειν αναβαινω step up; ascend
ἐπὶ επι in; on
θυσιαστήριόν θυσιαστηριον altar
μου μου of me; mine
καὶ και and; even
θυμιᾶν θυμιαζω incense
καὶ και and; even
αἴρειν αιρω lift; remove
εφουδ εφουδ and; even
ἔδωκα διδωμι give; deposit
τῷ ο the
οἴκῳ οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
τὰ ο the
πάντα πας all; every
τοῦ ο the
πυρὸς πυρ fire
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
εἰς εις into; for
βρῶσιν βρωσις meal; eating
2:28
וּ û וְ and
בָחֹ֣ר vāḥˈōr בחר examine
אֹ֠תֹו ʔōṯˌô אֵת [object marker]
מִ mi מִן from
כָּל־ kkol- כֹּל whole
שִׁבְטֵ֨י šivṭˌê שֵׁבֶט rod
יִשְׂרָאֵ֥ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לִי֙ lˌî לְ to
לְ lᵊ לְ to
כֹהֵ֔ן ḵōhˈēn כֹּהֵן priest
לַ la לְ to
עֲלֹ֣ות ʕᵃlˈôṯ עלה ascend
עַֽל־ ʕˈal- עַל upon
מִזְבְּחִ֗י mizbᵊḥˈî מִזְבֵּחַ altar
לְ lᵊ לְ to
הַקְטִ֥יר haqṭˌîr קטר smoke
קְטֹ֛רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
לָ לְ to
שֵׂ֥את śˌēṯ נשׂא lift
אֵפֹ֖וד ʔēfˌôḏ אֵפֹד ephod
לְ lᵊ לְ to
פָנָ֑י fānˈāy פָּנֶה face
וָֽ wˈā וְ and
אֶתְּנָה֙ ʔettᵊnˌā נתן give
לְ lᵊ לְ to
בֵ֣ית vˈêṯ בַּיִת house
אָבִ֔יךָ ʔāvˈîḵā אָב father
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אִשֵּׁ֖י ʔiššˌê אִשֶּׁה fire offering
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
2:28. et elegi eum ex omnibus tribubus Israhel mihi in sacerdotem ut ascenderet altare meum et adoleret mihi incensum et portaret ephod coram me et dedi domui patris tui omnia de sacrificiis filiorum Israhel
And I chose him out of all the tribes of Israel to be my priest, to go up to my altar, and burn incense to me, and to wear the ephod before me: and I gave to thy father's house of all the sacrifices of the children of Israel.
2:28. And I chose him out of all the tribes of Israel for myself as priest, so that he might ascend to my altar, and burn incense to me, and wear the ephod before me. And I gave to the house of your father all the sacrifices of the sons of Israel.
2:28. And did I choose him out of all the tribes of Israel [to be] my priest, to offer upon mine altar, to burn incense, to wear an ephod before me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:28: And did I choose him - The high priesthood was a place of the greatest honor that could be conferred on man, and a place of considerable emolument; for from their part of the sacrifices they derived a most comfortable livelihood.
1 Kings (1 Samuel) 2:29
Albert Barnes: Notes on the Bible - 1834
2:28: An ephod - The High Priest's ephod, in which was Urim and Thummim.
Did I give ... - The bountiful provision made by God for His priests is mentioned as the great aggravation of the covetousness of Eli's sons (compare Sa2 12:7-9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:28: And did I: Exo 28:1, Exo 28:4, Exo 6-30, 29:4-37, Exo 39:1-7; Lev 8:7, Lev 8:8; Num 16:5, Num 17:5-8, Num 18:1-7; Sa2 12:7
did I give: Lev 2:3, Lev 2:10, Lev 6:16, Lev 7:7, Lev 7:8, Lev 7:32, Lev 7:34, Lev 7:35, Lev 10:14, Lev 10:15; Num 5:9, Num 5:10, Num 18:8, Num 18:19; Deu 18:1-8
John Gill
And did I choose him out of all the tribes of Israel to be my priest,.... He did; of all the tribes of Israel the Lord chose the tribe of Levi to place the priesthood in, and of all the families of that tribe he chose the house of Aaron, Eli's ancestor, to minister in the priest's office, see Ex 28:1.
to offer upon mine altar; burnt offerings, sin offerings, and peace offerings; this is the altar of burnt offering, which stood in the court of the tabernacle:
to burn incense; on the altar of incense, which was in the holy place, and on which incense was burnt morning and evening:
to wear an ephod before me? in which was the breastplate, with the Urim and Thummim, with which the high priest went into the most holy place, where was the ark, the symbol of the divine Presence, and where he inquired of the Lord by the above things:
and did I give unto the house of thy father all the offerings made by fire of the children of Israel? he did; the priests who were of the house of Aaron had not only the sin offerings, and part of the peace offerings, but even of the offerings made by fire, the burnt offerings; the skin of them was the priest's, and the meat offerings that went along with them, see Lev 6:25 and Lev 8:8 which were given them for their maintenance. Now these instances of God's goodness to the family of Aaron are mentioned to aggravate the sins of Eli and his sons.
2:292:29: Եւ ընդէ՞ր հայեցար ՚ի խո՛ւնկս իմ եւ ՚ի զոհս իմ ժպի՛րհ ակամբ. եւ փառաւորեցեր զորդիսն քո քան զիս, օրհնելով զպտուղ ամենայն զոհիցն Իսրայէլի՝ որ է առաջի իմ[2848]։ [2848] ՚Ի լուս՛՛. Առնելոյ զպտուղ ամենայն։ Ոմանք. Պտուղ ամենայն զոհիցն Իսրայէլի, եւ առա՛՛։
29 Ինչո՞ւ ես ժպիրհ աչքով նայում իմ խնկերին ու զոհերին եւ ինձանից աւելի ես փառաւորում քո որդիներին, այն աստիճան, որ նրանք յանդգնում են օրհնել իսրայէլացիների՝ ինձ մատուցած ամէն տեսակի զոհերը”:
29 Իմ տանս համար պատուիրած զոհերս ու ընծաներս ինչո՞ւ կ’անարգես եւ քու որդիներդ ինձմէ աւելի կը փառաւորես, որպէս զի իմ ժողովուրդիս Իսրայէլի ընտիր զոհերովը ձեզ գիրցնէք’։
Եւ ընդէ՞ր [53]հայեցար ի խունկս իմ եւ ի զոհս իմ ժպիրհ ակամբ``, եւ փառաւորեցեր զորդիսն քո քան զիս, [54]օրհնելով զպտուղ ամենայն զոհիցն Իսրայելի որ է առաջի իմ:

2:29: Եւ ընդէ՞ր հայեցար ՚ի խո՛ւնկս իմ եւ ՚ի զոհս իմ ժպի՛րհ ակամբ. եւ փառաւորեցեր զորդիսն քո քան զիս, օրհնելով զպտուղ ամենայն զոհիցն Իսրայէլի՝ որ է առաջի իմ[2848]։
[2848] ՚Ի լուս՛՛. Առնելոյ զպտուղ ամենայն։ Ոմանք. Պտուղ ամենայն զոհիցն Իսրայէլի, եւ առա՛՛։
29 Ինչո՞ւ ես ժպիրհ աչքով նայում իմ խնկերին ու զոհերին եւ ինձանից աւելի ես փառաւորում քո որդիներին, այն աստիճան, որ նրանք յանդգնում են օրհնել իսրայէլացիների՝ ինձ մատուցած ամէն տեսակի զոհերը”:
29 Իմ տանս համար պատուիրած զոհերս ու ընծաներս ինչո՞ւ կ’անարգես եւ քու որդիներդ ինձմէ աւելի կը փառաւորես, որպէս զի իմ ժողովուրդիս Իսրայէլի ընտիր զոհերովը ձեզ գիրցնէք’։
zohrab-1805▾ eastern-1994▾ western am▾
2:292:29 Для чего же вы попираете ногами жертвы Мои и хлебные приношения Мои, которые заповедал Я для жилища {Моего}, и для чего ты предпочитаешь Мне сыновей своих, утучняя себя начатками всех приношений народа Моего~--- Израиля?
2:29 καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? ἐπέβλεψας επιβλεπω look on ἐπὶ επι in; on τὸ ο the θυμίαμά θυμιαμα incense μου μου of me; mine καὶ και and; even εἰς εις into; for τὴν ο the θυσίαν θυσια immolation; sacrifice μου μου of me; mine ἀναιδεῖ αναιδης eye; sight καὶ και and; even ἐδόξασας δοξαζω glorify τοὺς ο the υἱούς υιος son σου σου of you; your ὑπὲρ υπερ over; for ἐμὲ εμε me ἐνευλογεῖσθαι ενευλογεω commend in; bless in ἀπαρχῆς απαρχη firstfruit πάσης πας all; every θυσίας θυσια immolation; sacrifice Ισραηλ ισραηλ.1 Israel ἔμπροσθέν εμπροσθεν in front; before μου μου of me; mine
2:29 לָ֣מָּה lˈāmmā לָמָה why תִבְעֲט֗וּ ṯivʕᵃṭˈû בעט kick בְּ bᵊ בְּ in זִבְחִי֙ zivḥˌî זֶבַח sacrifice וּ û וְ and בְ vᵊ בְּ in מִנְחָתִ֔י minḥāṯˈî מִנְחָה present אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוִּ֖יתִי ṣiwwˌîṯî צוה command מָעֹ֑ון māʕˈôn מָעֹון dwelling וַ wa וְ and תְּכַבֵּ֤ד ttᵊḵabbˈēḏ כבד be heavy אֶת־ ʔeṯ- אֵת [object marker] בָּנֶ֨יךָ֙ bānˈeʸḵā בֵּן son מִמֶּ֔נִּי mimmˈennî מִן from לְ lᵊ לְ to הַבְרִֽיאֲכֶ֗ם havrˈîʔᵃḵˈem ברא fatten מֵ mē מִן from רֵאשִׁ֛ית rēšˈîṯ רֵאשִׁית beginning כָּל־ kol- כֹּל whole מִנְחַ֥ת minḥˌaṯ מִנְחָה present יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לְ lᵊ לְ to עַמִּֽי׃ ʕammˈî עַם people
2:29. quare calce abicitis victimam meam et munera mea quae praecepi ut offerrentur in templo et magis honorasti filios tuos quam me ut comederetis primitias omnis sacrificii Israhel populi meiWhy have you kicked away my victims, and my gifts which I commanded to be offered in the temple: and thou hast rather honoured thy sons than me, to eat the firstfruits of every sacrifice of my people Israel?
29. Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?
2:29. Why have you kicked away my victims and my gifts, which I instructed to be offered in the temple? And why have you given more honor to your sons than to me, so that you eat the first-fruits of every sacrifice of my people Israel?
2:29. Wherefore kick ye at my sacrifice and at mine offering, which I have commanded [in my] habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?
Wherefore kick ye at my sacrifice and at mine offering, which I have commanded [in my] habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people:

2:29 Для чего же вы попираете ногами жертвы Мои и хлебные приношения Мои, которые заповедал Я для жилища {Моего}, и для чего ты предпочитаешь Мне сыновей своих, утучняя себя начатками всех приношений народа Моего~--- Израиля?
2:29
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
ἐπέβλεψας επιβλεπω look on
ἐπὶ επι in; on
τὸ ο the
θυμίαμά θυμιαμα incense
μου μου of me; mine
καὶ και and; even
εἰς εις into; for
τὴν ο the
θυσίαν θυσια immolation; sacrifice
μου μου of me; mine
ἀναιδεῖ αναιδης eye; sight
καὶ και and; even
ἐδόξασας δοξαζω glorify
τοὺς ο the
υἱούς υιος son
σου σου of you; your
ὑπὲρ υπερ over; for
ἐμὲ εμε me
ἐνευλογεῖσθαι ενευλογεω commend in; bless in
ἀπαρχῆς απαρχη firstfruit
πάσης πας all; every
θυσίας θυσια immolation; sacrifice
Ισραηλ ισραηλ.1 Israel
ἔμπροσθέν εμπροσθεν in front; before
μου μου of me; mine
2:29
לָ֣מָּה lˈāmmā לָמָה why
תִבְעֲט֗וּ ṯivʕᵃṭˈû בעט kick
בְּ bᵊ בְּ in
זִבְחִי֙ zivḥˌî זֶבַח sacrifice
וּ û וְ and
בְ vᵊ בְּ in
מִנְחָתִ֔י minḥāṯˈî מִנְחָה present
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוִּ֖יתִי ṣiwwˌîṯî צוה command
מָעֹ֑ון māʕˈôn מָעֹון dwelling
וַ wa וְ and
תְּכַבֵּ֤ד ttᵊḵabbˈēḏ כבד be heavy
אֶת־ ʔeṯ- אֵת [object marker]
בָּנֶ֨יךָ֙ bānˈeʸḵā בֵּן son
מִמֶּ֔נִּי mimmˈennî מִן from
לְ lᵊ לְ to
הַבְרִֽיאֲכֶ֗ם havrˈîʔᵃḵˈem ברא fatten
מֵ מִן from
רֵאשִׁ֛ית rēšˈîṯ רֵאשִׁית beginning
כָּל־ kol- כֹּל whole
מִנְחַ֥ת minḥˌaṯ מִנְחָה present
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לְ lᵊ לְ to
עַמִּֽי׃ ʕammˈî עַם people
2:29. quare calce abicitis victimam meam et munera mea quae praecepi ut offerrentur in templo et magis honorasti filios tuos quam me ut comederetis primitias omnis sacrificii Israhel populi mei
Why have you kicked away my victims, and my gifts which I commanded to be offered in the temple: and thou hast rather honoured thy sons than me, to eat the firstfruits of every sacrifice of my people Israel?
2:29. Why have you kicked away my victims and my gifts, which I instructed to be offered in the temple? And why have you given more honor to your sons than to me, so that you eat the first-fruits of every sacrifice of my people Israel?
2:29. Wherefore kick ye at my sacrifice and at mine offering, which I have commanded [in my] habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: О хлебных приношениях в Скинию см. прим. к Лев. II.

Утучняя себя начатками всех приношений народа Моего. По закону Моисея (Исх. XXIII:19; Лев. XIX:23-24; XXIII:10-14, 16-17; Чис. XVIII:12: и др. м.) , евреи обязаны были доставлять к скинии первые плоды своей жатвы, винограда, елея, первый испеченный хлеб из новой пшеницы, часть от шерсти овец и т. п. для содержания членов колена Левия.
Adam Clarke: Commentary on the Bible - 1831
2:29: Wherefore kick ye at my sacrifice - They disdained to take the part allowed by law; and would take for themselves what part they pleased, and as much as they pleased, Sa1 2:13-16 : thus they kicked at the sacrifices.
Honourest thy sons above me - Permitting them to deal, as above, with the offerings and sacrifices, and take their part before the fat, etc., was burnt unto the Lord: thus they were first served. At this Eli connived, and thus honored his sons above God.
1 Kings (1 Samuel) 2:30
Albert Barnes: Notes on the Bible - 1834
2:29: Wherefore kick ye - See the marginal reference. The well-fed beast becomes unmanageable and refractory, and refuses the yoke, and bursts the bonds Jer 5:5. So the priests, instead of being grateful for the provision made for them, in their pampered pride became dissatisfied, wantonly broke the laws of God which regulated their share of the offerings, and gave themselves up to an unbridled indulgence of their passions and their covetousness.
Honourest thy sons above me - What restrained Eli from taking vigorous action to vindicate God's honor, was his unwillingness to lose for his sons the lucrative office of the priesthood. He was willing to rebuke them, he was grieved at their misdeeds, but he was not willing to give up the wealth and plenty which flowed into his house from the offerings of Israel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:29: kick ye: Sa1 2:13-17; Deu 32:15; Mal 1:12, Mal 1:13
and at mine: They disdained to take the part allowed by the law; and would take for themselves what part they pleased, and as much as they pleased. Sa1 2:13-16
habitation: Deu 12:5, Deu 12:6; Jos 18:1
and honourest: By permitting his sons to deal thus with the sacrifices, and to be served first, by taking their part before the fat, etc., was burnt to the Lord, Eli thus honoured his sons above God. Lev 19:15; Deu 33:9; Mat 10:37, Mat 22:16; Luk 14:26; Co2 5:16; Jam 3:17
make: Sa1 2:13-16; Isa 56:11, Isa 56:12; Eze 13:19, Eze 34:2; Hos 4:8; Mic 3:5; Rom 16:18
Geneva 1599
Wherefore (t) kick ye at my sacrifice and at mine offering, which I have commanded [in my] habitation; and honourest thy sons above me, to make yourselves fat with the chiefest of all the offerings of Israel my people?
(t) Why have you contemned my sacrifices, and as it were trod them under foot?
John Gill
Wherefore kick ye at my sacrifice, and at mine offering, which I have commanded in my habitation,.... To be offered in the tabernacle, where the Lord had his dwelling; which they might be said to kick and spurn at, despising them, as if there were not enough of them, nor the best of them given to them for their maintenance; a metaphor taken from cattle well fed and fat, which kick and spurn with their feet at even the owners and feeders of them. The Targum is,"why do ye use force with the holy offerings?''that is, take them away by force, when there was such a sufficient quantity allowed them for their support. Some understand this of their driving away such, that before used to bring their sacrifices to be offered, but being so ill treated, refrained from bringing them:
and honourest thy sons above me; by suffering them to take their part of the sacrifices, and even what did not belong to them, before God had his part, or before the fat was burnt; and by continuing them in their office, to the dishonour of God, his name and worship, when they ought to have been turned out by him and punished; but by this he preferred the honour of his sons before the honour of God, and chose rather that he should be dishonoured, than that they should be censured:
to make yourselves fat with the chiefest of all the offerings of Israel my people? they took the best pieces of the peace offerings from them by force, having no right unto them; and this they did to indulge their luxury and sensuality, which Eli connived at; and it is highly probable took part of the roasted meat his sons provided for themselves, out of the choicest pieces of the offerings of the people; since he himself is included in this clause, "to make yourselves fat", as his sons might be, and it is certain he himself was, 1Kings 4:18.
John Wesley
Kick ye - Using them irreverently, and profanely; both by abusing them to your own luxury, and by causing the people to abhor them. He chargeth Eli with his sons faults. Honourest thy sons - Permitting them to dishonour and injure me, by taking my part to themselves; chusing rather to offend me by thy connivance at their sin, than to displease them by severe rebukes, and just punishments. Fat - To pamper yourselves. This you did not out of necessity, but out of mere luxury. Chiefest - Not contented with those parts which I had allotted you, you invaded those choice parts which I reserved for myself.
2:302:30: Վասն ա՛յդորիկ ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ասացի թէ տո՛ւն քո եւ տուն հօ՛ր քոյ շրջեսցին առաջի իմ մինչեւ ցյաւիտեան. եւ ա՛րդ՝ ասէ Տէր. Քա՛ւ լիցի ինձ. այլ զփառաւորի՛չս իմ փառաւորեցի՛ց, եւ որ արհամարհէն զիս՝ անարգեսցի՛[2849]։ [2849] Բազումք. Վասն այսորիկ այսպէս։
30 Ահա թէ ինչու Իսրայէլի Տէր Աստուածն այսպէս է կարգադրում. “Ասել եմ, որ քո տունը եւ քո հօր տունը իմ առջեւ պէտք է ծառայեն յաւիտեան, սակայն հիմա Տէրն ասում է. “Հիմա այդպէս թող չլինի. քանզի ես փառաւորելու եմ ինձ փառաւորողներին, իսկ ովքեր ինձ արհամարհում են, անարգելու եմ”:
30 Ասոր համար Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Իրաւցնէ ըսեր էի որ քու տունդ ու քու հօրդ տունը իմ առջեւս յաւիտեան պտըտին’, բայց Տէրը կ’ըսէ. ‘Քա՜ւ լիցի, քանզի ես զիս փառաւորողները պիտի փառաւորեմ ու զիս արհամարհողները պիտի անարգուին։
Վասն այդորիկ այսպէս ասէ Տէր Աստուած Իսրայելի. Ասացի թէ տուն քո եւ տուն հօր քո շրջեսցին առաջի իմ մինչեւ ցյաւիտեան. եւ արդ ասէ Տէր. Քաւ լիցի ինձ. այլ զփառաւորիչս իմ փառաւորեցից, եւ որ արհամարհէն զիս` անարգեսցի:

2:30: Վասն ա՛յդորիկ ա՛յսպէս ասէ Տէր Աստուած Իսրայէլի. Ասացի թէ տո՛ւն քո եւ տուն հօ՛ր քոյ շրջեսցին առաջի իմ մինչեւ ցյաւիտեան. եւ ա՛րդ՝ ասէ Տէր. Քա՛ւ լիցի ինձ. այլ զփառաւորի՛չս իմ փառաւորեցի՛ց, եւ որ արհամարհէն զիս՝ անարգեսցի՛[2849]։
[2849] Բազումք. Վասն այսորիկ այսպէս։
30 Ահա թէ ինչու Իսրայէլի Տէր Աստուածն այսպէս է կարգադրում. “Ասել եմ, որ քո տունը եւ քո հօր տունը իմ առջեւ պէտք է ծառայեն յաւիտեան, սակայն հիմա Տէրն ասում է. “Հիմա այդպէս թող չլինի. քանզի ես փառաւորելու եմ ինձ փառաւորողներին, իսկ ովքեր ինձ արհամարհում են, անարգելու եմ”:
30 Ասոր համար Իսրայէլի Տէր Աստուածը այսպէս կ’ըսէ. ‘Իրաւցնէ ըսեր էի որ քու տունդ ու քու հօրդ տունը իմ առջեւս յաւիտեան պտըտին’, բայց Տէրը կ’ըսէ. ‘Քա՜ւ լիցի, քանզի ես զիս փառաւորողները պիտի փառաւորեմ ու զիս արհամարհողները պիտի անարգուին։
zohrab-1805▾ eastern-1994▾ western am▾
2:302:30 Посему так говорит Господь Бог Израилев: Я сказал {тогда}: >. Но теперь говорит Господь: да не будет так, ибо Я прославлю прославляющих Меня, а бесславящие Меня будут посрамлены.
2:30 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this εἶπεν επω say; speak κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel εἶπα επω say; speak ὁ ο the οἶκός οικος home; household σου σου of you; your καὶ και and; even ὁ ο the οἶκος οικος home; household τοῦ ο the πατρός πατηρ father σου σου of you; your διελεύσεται διερχομαι pass through; spread ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine ἕως εως till; until αἰῶνος αιων age; -ever καὶ και and; even νῦν νυν now; present φησιν φημι express; claim κύριος κυριος lord; master μηδαμῶς μηδαμως no way ἐμοί εμοι me ὅτι οτι since; that ἀλλ᾿ αλλα but ἢ η or; than τοὺς ο the δοξάζοντάς δοξαζω glorify με με me δοξάσω δοξαζω glorify καὶ και and; even ὁ ο the ἐξουθενῶν εξουδενοω set at naught με με me ἀτιμωθήσεται ατιμοω dishonor
2:30 לָכֵ֗ן lāḵˈēn לָכֵן therefore נְאֻם־ nᵊʔum- נְאֻם speech יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel אָמֹ֣ור ʔāmˈôr אמר say אָמַ֔רְתִּי ʔāmˈartî אמר say בֵּֽיתְךָ֙ bˈêṯᵊḵā בַּיִת house וּ û וְ and בֵ֣ית vˈêṯ בַּיִת house אָבִ֔יךָ ʔāvˈîḵā אָב father יִתְהַלְּכ֥וּ yiṯhallᵊḵˌû הלך walk לְ lᵊ לְ to פָנַ֖י fānˌay פָּנֶה face עַד־ ʕaḏ- עַד unto עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ wᵊ וְ and עַתָּ֤ה ʕattˈā עַתָּה now נְאֻם־ nᵊʔum- נְאֻם speech יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH חָלִ֣ילָה ḥālˈîlā חָלִילָה be it far לִּ֔י llˈî לְ to כִּֽי־ kˈî- כִּי that מְכַבְּדַ֥י mᵊḵabbᵊḏˌay כבד be heavy אֲכַבֵּ֖ד ʔᵃḵabbˌēḏ כבד be heavy וּ û וְ and בֹזַ֥י vōzˌay בזה despise יֵקָֽלּוּ׃ yēqˈāllû קלל be slight
2:30. propterea ait Dominus Deus Israhel loquens locutus sum ut domus tua et domus patris tui ministraret in conspectu meo usque in sempiternum nunc autem dicit Dominus absit hoc a me sed quicumque glorificaverit me glorificabo eum qui autem contemnunt me erunt ignobilesWherefore thus saith the Lord the God of Israel: I said indeed that thy house, and the house of thy father, should minister in my sight, for ever. But now saith the Lord: Far be this from me: but whosoever shall glorify me, him will I glorify: but they that despise me, shall be despised.
30. Therefore the LORD, the God of Israel, saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
2:30. Because of this, the Lord God of Israel says: I have spoken clearly, so that your house, and the house of your father, may minister in my sight, even forever. But now the Lord says: May this be far from me. Instead, whoever will have glorified me, I will glorify him. But whoever despises me, they will be despised.
2:30. Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed:

2:30 Посему так говорит Господь Бог Израилев: Я сказал {тогда}: <<дом твой и дом отца твоего будут ходить пред лицем Моим вовек>>. Но теперь говорит Господь: да не будет так, ибо Я прославлю прославляющих Меня, а бесславящие Меня будут посрамлены.
2:30
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
εἶπεν επω say; speak
κύριος κυριος lord; master
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
εἶπα επω say; speak
ο the
οἶκός οικος home; household
σου σου of you; your
καὶ και and; even
ο the
οἶκος οικος home; household
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
διελεύσεται διερχομαι pass through; spread
ἐνώπιόν ενωπιος in the face; facing
μου μου of me; mine
ἕως εως till; until
αἰῶνος αιων age; -ever
καὶ και and; even
νῦν νυν now; present
φησιν φημι express; claim
κύριος κυριος lord; master
μηδαμῶς μηδαμως no way
ἐμοί εμοι me
ὅτι οτι since; that
ἀλλ᾿ αλλα but
η or; than
τοὺς ο the
δοξάζοντάς δοξαζω glorify
με με me
δοξάσω δοξαζω glorify
καὶ και and; even
ο the
ἐξουθενῶν εξουδενοω set at naught
με με me
ἀτιμωθήσεται ατιμοω dishonor
2:30
לָכֵ֗ן lāḵˈēn לָכֵן therefore
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֒ yiśrāʔˌēl יִשְׂרָאֵל Israel
אָמֹ֣ור ʔāmˈôr אמר say
אָמַ֔רְתִּי ʔāmˈartî אמר say
בֵּֽיתְךָ֙ bˈêṯᵊḵā בַּיִת house
וּ û וְ and
בֵ֣ית vˈêṯ בַּיִת house
אָבִ֔יךָ ʔāvˈîḵā אָב father
יִתְהַלְּכ֥וּ yiṯhallᵊḵˌû הלך walk
לְ lᵊ לְ to
פָנַ֖י fānˌay פָּנֶה face
עַד־ ʕaḏ- עַד unto
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וְ wᵊ וְ and
עַתָּ֤ה ʕattˈā עַתָּה now
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
חָלִ֣ילָה ḥālˈîlā חָלִילָה be it far
לִּ֔י llˈî לְ to
כִּֽי־ kˈî- כִּי that
מְכַבְּדַ֥י mᵊḵabbᵊḏˌay כבד be heavy
אֲכַבֵּ֖ד ʔᵃḵabbˌēḏ כבד be heavy
וּ û וְ and
בֹזַ֥י vōzˌay בזה despise
יֵקָֽלּוּ׃ yēqˈāllû קלל be slight
2:30. propterea ait Dominus Deus Israhel loquens locutus sum ut domus tua et domus patris tui ministraret in conspectu meo usque in sempiternum nunc autem dicit Dominus absit hoc a me sed quicumque glorificaverit me glorificabo eum qui autem contemnunt me erunt ignobiles
Wherefore thus saith the Lord the God of Israel: I said indeed that thy house, and the house of thy father, should minister in my sight, for ever. But now saith the Lord: Far be this from me: but whosoever shall glorify me, him will I glorify: but they that despise me, shall be despised.
2:30. Because of this, the Lord God of Israel says: I have spoken clearly, so that your house, and the house of your father, may minister in my sight, even forever. But now the Lord says: May this be far from me. Instead, whoever will have glorified me, I will glorify him. But whoever despises me, they will be despised.
2:30. Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:30: Should walk before me for ever - See Exo 29:9; Exo 40:15; Num 25:10-13, where it is positively promised that the priesthood should be continued in the family of Aaron For Ever. But although this promise appears to be absolute, yet we plainly see that, like all other apparently absolute promises of God, it is conditional, i.e., a condition is implied though not expressed.
But now - be it far from me - You have walked unworthily; I shall annul my promise, and reverse my ordinance. See Jer 18:9, Jer 18:10.
For them that honor me - This is a plan from which God will never depart; this can have no alteration; every promise is made in reference to it; "they who honor God shall be honored; they who despise him shall be lightly esteemed."
1 Kings (1 Samuel) 2:31
Albert Barnes: Notes on the Bible - 1834
2:30: Be it far from me - The phrase so rendered is a favorite one in the Books of Samuel, where it occurs ten or eleven times. It is variously rendered in the King James Version, "God forbid," and "Be it far from me, thee, etc." Literally, "Be it an abomination to me."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:30: I said: Exo 28:43, Exo 29:9; Num 25:11-13
Be it far: Num 35:34 *marg Ch2 15:2; Jer 18:9, Jer 18:10
them: Jdg 9:10; Psa 50:23; Pro 3:9, Pro 3:10; Isa 29:13; Dan 4:34; Mal 1:6; Joh 5:23, Joh 8:49, Joh 13:31, Joh 13:32, Joh 17:4, Joh 17:5
I will honour: Psa 18:20, Psa 91:14; Joh 5:44, Joh 12:26; Co1 4:5; Pe1 1:7
that despise: Num 11:20; Sa2 12:9, Sa2 12:10; Mal 2:8, Mal 2:9
Geneva 1599
Wherefore the LORD God of Israel saith, I said indeed [that] thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, (u) Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed.
(u) God's promises are only effective to those he gives faith to fear and obey him.
John Gill
Wherefore the Lord God of Israel saith,.... This being the case, so much contempt cast upon his sacrifices, and dishonour on himself:
I said indeed that thy house, and the house of thy father, should walk before me for ever; or minister in the priest's office before him: if the house of Aaron in general is meant, it did continue so to do, in one branch or another of it, as long as the Mosaic dispensation lasted, which is meant by the phrase "for ever"; but since it is afterwards denied that it should, rather the house of Ithamar, or of the immediate parent of Eli, is meant, and this said when the priesthood was translated from the family of Eleazar to the family of Ithamar; when, and on what account that was done, we nowhere read. It is a tradition (f), that it was in the time of the Levite's concubine; and because Phinehas, and the other priests, did not go from city to city, and reprove the Israelites for the many sins they were fallen into, that the priesthood was taken away out of the family of Eleazar, and translated to that of Ithamar:
but now the Lord saith, be it far from me; to continue the priesthood in the line of Ithamar; which argues no change in the purposes or promises of God, this being not a decree of his, but a declaration of his will; that if the house of Ithamar behaved well in the discharge of the office of the high priest, it should continue with them to the end of the Mosaic dispensation, but if not, it should be taken from them, and restored to the family of Eleazar; as it was in Solomon's time:
for them that honour me I will honour; as Phinehas the son of Eleazar did at Shittim, where he showed his zeal for the Lord of hosts, and had the promise of the everlasting priesthood; and which continued in his family until the Babylonish captivity, excepting the interval in which it was in the family of Ithamar, and for what reason is not known:
and they that despise me shall be lightly esteemed; as the posterity of Eli, whose sons despised the Lord, and his offerings, as appeared by their conduct; and these were killed in battle in one day, and in the times of Solomon, Abiathar, of the posterity of Eli, was thrust out of the priesthood, and Zadok, of the line of Eleazar, was put in his room, 3Kings 2:27.
(f) Midrash Samuel, apud Jarch. & Kimch. in loc.
John Wesley
I said - Where, or when did God say this? To Eli himself, or to his father, when the priesthood was translated from Eleazar's to Ithamar's family. Walk - That is, minister unto me as high - priest. Walking is often put for discharging ones office; before me; may signify that he was the high - priest, whose sole prerogative it was to minister before God, or before the ark, in the most holy place. For ever - As long as the Mosaical law and worship lasts. Far from me - To fulfil my promise, which I hereby retract.
2:312:31: Ահա աւո՛ւրք եկեսցեն, եւ սատակեցից զզաւա՛կ քո, եւ զզաւակ տա՛ն հօր քոյ. եւ մի՛ եղիցի ծեր ՚ի տան քում։
31 Ահա օրեր պիտի գան, երբ պիտի սպանեմ քո սերնդին եւ քո հօր տան սերնդին, որպէսզի ծեր չլինի քո տան մէջ:
31 Ահա օրեր պիտի գան, որ քու թեւդ ու քու հօրդ տանը թեւը պիտի կտրեմ, որպէս զի քու տանդ մէջ ծեր չգտնուի։
Ահա աւուրք եկեսցեն եւ [55]սատակեցից [56]զզաւակ քո եւ [57]զզաւակ տան հօր քո, եւ մի՛ եղիցի ծեր ի տան քում:

2:31: Ահա աւո՛ւրք եկեսցեն, եւ սատակեցից զզաւա՛կ քո, եւ զզաւակ տա՛ն հօր քոյ. եւ մի՛ եղիցի ծեր ՚ի տան քում։
31 Ահա օրեր պիտի գան, երբ պիտի սպանեմ քո սերնդին եւ քո հօր տան սերնդին, որպէսզի ծեր չլինի քո տան մէջ:
31 Ահա օրեր պիտի գան, որ քու թեւդ ու քու հօրդ տանը թեւը պիտի կտրեմ, որպէս զի քու տանդ մէջ ծեր չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:312:31 Вот, наступают дни, в {которые} Я подсеку мышцу твою и мышцу дома отца твоего, так что не будет старца в доме твоем [никогда];
2:31 ἰδοὺ ιδου see!; here I am ἡμέραι ημερα day ἔρχονται ερχομαι come; go καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin τὸ ο the σπέρμα σπερμα seed σου σου of you; your καὶ και and; even τὸ ο the σπέρμα σπερμα seed οἴκου οικος home; household πατρός πατηρ father σου σου of you; your
2:31 הִנֵּה֙ hinnˌē הִנֵּה behold יָמִ֣ים yāmˈîm יֹום day בָּאִ֔ים bāʔˈîm בוא come וְ wᵊ וְ and גָֽדַעְתִּי֙ ḡˈāḏaʕtî גדע cut off אֶת־ ʔeṯ- אֵת [object marker] זְרֹ֣עֲךָ֔ zᵊrˈōʕᵃḵˈā זְרֹועַ arm וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] זְרֹ֖עַ zᵊrˌōₐʕ זְרֹועַ arm בֵּ֣ית bˈêṯ בַּיִת house אָבִ֑יךָ ʔāvˈîḵā אָב father מִֽ mˈi מִן from הְיֹ֥ות hᵊyˌôṯ היה be זָקֵ֖ן zāqˌēn זָקֵן old בְּ bᵊ בְּ in בֵיתֶֽךָ׃ vêṯˈeḵā בַּיִת house
2:31. ecce dies veniunt et praecidam brachium tuum et brachium domus patris tui ut non sit senex in domo tuaBehold the days come: and I will cut off thy arm, and the arm of thy father's house, that there shall not be an old man in thy house.
31. Behold, the days come, that I will cut off thine arm, and the arm of thy father’s house, that there shall not be an old man in thine house.
2:31. Behold the days are arriving, when I will cut off your arm, and the arm of the house of your father, so that there will not be an old man in your house.
2:31. Behold, the days come, that I will cut off thine arm, and the arm of thy father’s house, that there shall not be an old man in thine house.
Behold, the days come, that I will cut off thine arm, and the arm of thy father' s house, that there shall not be an old man in thine house:

2:31 Вот, наступают дни, в {которые} Я подсеку мышцу твою и мышцу дома отца твоего, так что не будет старца в доме твоем [никогда];
2:31
ἰδοὺ ιδου see!; here I am
ἡμέραι ημερα day
ἔρχονται ερχομαι come; go
καὶ και and; even
ἐξολεθρεύσω εξολοθρευω utterly ruin
τὸ ο the
σπέρμα σπερμα seed
σου σου of you; your
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
οἴκου οικος home; household
πατρός πατηρ father
σου σου of you; your
2:31
הִנֵּה֙ hinnˌē הִנֵּה behold
יָמִ֣ים yāmˈîm יֹום day
בָּאִ֔ים bāʔˈîm בוא come
וְ wᵊ וְ and
גָֽדַעְתִּי֙ ḡˈāḏaʕtî גדע cut off
אֶת־ ʔeṯ- אֵת [object marker]
זְרֹ֣עֲךָ֔ zᵊrˈōʕᵃḵˈā זְרֹועַ arm
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
זְרֹ֖עַ zᵊrˌōₐʕ זְרֹועַ arm
בֵּ֣ית bˈêṯ בַּיִת house
אָבִ֑יךָ ʔāvˈîḵā אָב father
מִֽ mˈi מִן from
הְיֹ֥ות hᵊyˌôṯ היה be
זָקֵ֖ן zāqˌēn זָקֵן old
בְּ bᵊ בְּ in
בֵיתֶֽךָ׃ vêṯˈeḵā בַּיִת house
2:31. ecce dies veniunt et praecidam brachium tuum et brachium domus patris tui ut non sit senex in domo tua
Behold the days come: and I will cut off thy arm, and the arm of thy father's house, that there shall not be an old man in thy house.
2:31. Behold the days are arriving, when I will cut off your arm, and the arm of the house of your father, so that there will not be an old man in your house.
2:31. Behold, the days come, that I will cut off thine arm, and the arm of thy father’s house, that there shall not be an old man in thine house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Не будет старца в доме твоем, т. е. потомки Илия будут умирать, не достигнув старости (ср. ст. 33).
Adam Clarke: Commentary on the Bible - 1831
2:31: I will cut off thine arm - I will destroy the strength, power, and influence of thy family.
1 Kings (1 Samuel) 2:32
Albert Barnes: Notes on the Bible - 1834
2:31: I will cut off thine arm ... - A strong phrase for breaking down the strength and power, of which the arm is the instrument in man (compare Zac 11:17). See Sa1 2:33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:31: I will cut: That is, I will destroy the strength, power, influence, and authority of thee and thy family; of which the arm of man being the instrument, is used as the emblem. Sa1 4:2, Sa1 4:11, Sa1 4:17-20, Sa1 14:3, Sa1 22:17-20; Kg1 2:26, Kg1 2:27, Kg1 2:35; Job 22:9; Psa 37:17; Eze 30:21-24, Eze 44:10
Geneva 1599
Behold, the days come, that I will cut off thine (x) arm, and the arm of thy father's house, that there shall not be an old man in thine house.
(x) Thy power and authority.
John Gill
Behold, the days come,.... Or, are coming (g); and will quickly come, in a very little time the things, after threatened, began to take place, even in the days of Eli's sons, and the whole was accomplished in about eighty years after:
that I will cut off thine arm, and the arm of thy father's house: that is, the strength of him and them, as the Targum, the strength of a man for doing business lying in his arm; meaning by it not long life, as Kimchi, who concludes this sense from what follows; but rather power and authority, or the exercise of the office of high priest, which gave him and his family great esteem and power; or it may be best of all, his children, which are the strength of a man, and the support of his family, see Gen 49:3
that there shall not be an old man in thine house; as there were none when he died, and his two sons, the same day; and the children they left were very young, and Ahitub, who was one of them, could not die an old man, since Ahimelech his son was priest in the time of Saul, who with eighty five priests were slain by his order; and Abiathar his son was deprived of his priesthood in the time of Solomon; though some understand this not of an elder in years, but in office; and that the sense is, that there should be none of his family a senator, or a member of the great sanhedrim, or court of judicature; and so it is interpreted in the Talmud (h); with which agree Ben Gersom and Abarbinel.
(g) "venientes", Montanus. (h) T. Bab. Sanhedrin, fol. 14. 1.
John Wesley
Arm - That is, I will take away thy strength, or all that in which thou placest thy confidence, either, the ark, which is called God's strength, Ps 78:61, and was Eli's strength, who therefore was not able to bear the very tidings of the loss of it. Or, his priestly dignity or employment, whence he had all his honour and substance. Or rather, his children, to whom the words following here, and in the succeeding verses, seem to confine it. Father's house - That is, thy children's children, and all thy family which was in great measure accomplished, 1Kings 22:16, &c.
Robert Jamieson, A. R. Fausset and David Brown
I will cut off thine arm, and the arm of thy father's house--By the withdrawal of the high priesthood from Eleazar, the elder of Aaron's two sons (after Nadab and Abihu were destroyed, [Num 3:4]), that dignity had been conferred on the family of Ithamar, to which Eli belonged, and now that his descendants had forfeited the honor, it was to be taken from them and restored to the elder branch.
2:322:32: Եւ հայեսցի՛ս ստէպ ※ կողկողագին յամենայն բարութիւնս՝ ※ զոր արասցէ Տէր Աստուած Իսրայէլի. եւ մի՛ եղիցի ծեր ՚ի տա՛ն քում զամենայն աւուրս։
32 Ու ողբագին պիտի նայես այն բոլոր բարութիւններին, որ Տէր Աստուածն անելու է Իսրայէլին, եւ քո տան մէջ բնաւ ծեր չի լինելու:
32 Եւ Իսրայէլի ամէն տեսակ բարութիւն վայելած ատենը, դուն իմ տանս մէջ դժբախտութիւն պիտի տեսնես ու քու տանդ մէջ բնաւ ծեր պիտի չգտնուի։
Եւ [58]հայեսցիս ստէպ կողկողագին յամենայն բարութիւնս զոր արասցէ Տէր Աստուած Իսրայելի``, եւ մի՛ եղիցի ծեր ի տան քում զամենայն աւուրս:

2:32: Եւ հայեսցի՛ս ստէպ ※ կողկողագին յամենայն բարութիւնս՝ ※ զոր արասցէ Տէր Աստուած Իսրայէլի. եւ մի՛ եղիցի ծեր ՚ի տա՛ն քում զամենայն աւուրս։
32 Ու ողբագին պիտի նայես այն բոլոր բարութիւններին, որ Տէր Աստուածն անելու է Իսրայէլին, եւ քո տան մէջ բնաւ ծեր չի լինելու:
32 Եւ Իսրայէլի ամէն տեսակ բարութիւն վայելած ատենը, դուն իմ տանս մէջ դժբախտութիւն պիտի տեսնես ու քու տանդ մէջ բնաւ ծեր պիտի չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:322:32 и ты будешь видеть бедствие жилища Моего, при всем том, что {Господь} благотворит Израилю и не будет в доме твоем старца во все дни,
2:32 καὶ και and; even οὐκ ου not ἔσται ειμι be σου σου of you; your πρεσβύτης πρεσβυτης old one ἐν εν in οἴκῳ οικος home; household μου μου of me; mine πάσας πας all; every τὰς ο the ἡμέρας ημερα day
2:32 וְ wᵊ וְ and הִבַּטְתָּ֙ hibbaṭtˌā נבט look at צַ֣ר ṣˈar צַר narrow מָעֹ֔ון māʕˈôn מָעֹון dwelling בְּ bᵊ בְּ in כֹ֥ל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֵיטִ֖יב yêṭˌîv יטב be good אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not יִהְיֶ֥ה yihyˌeh היה be זָקֵ֛ן zāqˈēn זָקֵן old בְּ bᵊ בְּ in בֵיתְךָ֖ vêṯᵊḵˌā בַּיִת house כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ yyāmˈîm יֹום day
2:32. et videbis aemulum tuum in templo in universis prosperis Israhel et non erit senex in domo tua omnibus diebusAnd thou shalt see thy rival in the temple, in all the prosperity of Israel, and there shall not be an old man in thy house for ever.
32. And thou shalt behold the affliction of habitation, in all the wealth which God shall give Israel: and there shall not be an old man in thine house for ever.
2:32. And you will see your rival in the temple, amid all the prosperity of Israel. And there will not be an old man in your house for all days.
2:32. And thou shalt see an enemy [in my] habitation, in all [the wealth] which [God] shall give Israel: and there shall not be an old man in thine house for ever.
And thou shalt see an enemy [in my] habitation, in all [the wealth] which [God] shall give Israel: and there shall not be an old man in thine house for ever:

2:32 и ты будешь видеть бедствие жилища Моего, при всем том, что {Господь} благотворит Израилю и не будет в доме твоем старца во все дни,
2:32
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
σου σου of you; your
πρεσβύτης πρεσβυτης old one
ἐν εν in
οἴκῳ οικος home; household
μου μου of me; mine
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
2:32
וְ wᵊ וְ and
הִבַּטְתָּ֙ hibbaṭtˌā נבט look at
צַ֣ר ṣˈar צַר narrow
מָעֹ֔ון māʕˈôn מָעֹון dwelling
בְּ bᵊ בְּ in
כֹ֥ל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֵיטִ֖יב yêṭˌîv יטב be good
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
יִהְיֶ֥ה yihyˌeh היה be
זָקֵ֛ן zāqˈēn זָקֵן old
בְּ bᵊ בְּ in
בֵיתְךָ֖ vêṯᵊḵˌā בַּיִת house
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
2:32. et videbis aemulum tuum in templo in universis prosperis Israhel et non erit senex in domo tua omnibus diebus
And thou shalt see thy rival in the temple, in all the prosperity of Israel, and there shall not be an old man in thy house for ever.
2:32. And you will see your rival in the temple, amid all the prosperity of Israel. And there will not be an old man in your house for all days.
2:32. And thou shalt see an enemy [in my] habitation, in all [the wealth] which [God] shall give Israel: and there shall not be an old man in thine house for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-34: См. III:11-20; IV.
Adam Clarke: Commentary on the Bible - 1831
2:32: Thou shalt see an enemy in my habitation - Every version and almost every commentator understands this clause differently. The word צר tsar, which we translate an enemy, and the Vulgate aemulum, a rival, signifies calamity; and this is the best sense to understand it in here. The calamity which he saw was the defeat of the Israelites, the capture of the ark, the death of his wicked sons, and the triumph of the Philistines. All this he saw, that is, knew to have taken place, before he met with his own tragical death.
In all the wealth which God shall give Israel - This also is dark. The meaning may be this: God has spoken good concerning Israel; he will, in the end, make the triumph of the Philistines their own confusion; and the capture of the ark shall be the desolation of their gods; but the Israelites shall first be sorely pressed with calamity. Or, the affliction of the tabernacle, for all the wealth which God would have given Israel.
There shall not be an old man - This is repeated from the preceding verse, all the family shall die in the flower of their years, as is said in the following verse.
1 Kings (1 Samuel) 2:33
Albert Barnes: Notes on the Bible - 1834
2:32: The original text is rather obscure and difficult of construction, but the King James Version probably gives the sense of it. The margin gives another meaning.
In all the wealth ... - The allusion is particularly to Solomon's reign, when Zadok was made priest instead of Abiathar, Kg1 2:26-27. (See Kg1 4:20 ff) The enormous number of sacrifices then offered must have been a great source of wealth to the priests Kg1 8:63-66.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:32: an enemy: etc. Or, the affliction of the tabernacle, for all the wealth which God would have given Israel. This appears to be the right translation; for, agreeably to this prediction, he did see the tabernacle deprived of the ark, which was its glory, and lived to hear that it was captured by the Philistines. Sa1 4:4, Sa1 4:11, Sa1 4:22; Psa 78:59-64
an old man: Zac 8:4
Geneva 1599
And thou (y) shalt see an enemy [in my] habitation, in all [the wealth] which [God] shall give Israel: and there shall not be an old man in thine house for ever.
(y) Your posterity will see the glory of the chief priest given to another, whom they will envy, (3Kings 2:27).
John Gill
And thou shalt see an enemy in my habitation,.... Either the Philistines in the land of Israel, where God chose to dwell, who quickly after made war against Israel, and pitched in Aphek, 1Kings 4:1 or, as in the margin of our Bibles, and other versions (i), "thou shalt see the affliction of the tabernacle"; as he did when the ark of God was taken, at the news of which he died, 1Kings 4:17 and so the Targum understands it of affliction and calamity, yet not of the house of God, but of his own house; paraphrasing the words thus,"and thou shall see the calamity that shall come upon the men of thine house, for the sins which they have committed before me in the house of my sanctuary:''but it seems best to interpret it of a rival, which not he in his own person should see, but whom his posterity should see high priest in the temple; as they did in Solomon's time, when Abiathar, of the family of Eli, was thrust out, and Zadok, of the family of Eleazar, was put in; for, as Kimchi observes, when a man has two wives, they are rivals or adversaries to one another, jealous and emulous of each other, as Elkanah's two wives were, and of one of them the same word is used as here, 1Kings 1:6 so when one high priest was put out, and another taken in, the one was the rival or adversary of the other, as in the case referred to:
in all the wealth which God shall give Israel; which points exactly at the time when this should be, even men God did well to Israel, gave them great prosperity, wealth and riches, quietness and safety, a famous temple built for the worship of God, and everything in a flourishing condition, both with respect to temporals and spirituals, as was in the days of Solomon, see 3Kings 4:20 and then it was amidst all that plenty and prosperity, and when the high priesthood was most honourable and profitable, that Eli's family was turned out of it, and another put into it:
and there shall not be an old man in thine house for ever; See Gill on 1Kings 2:31 this is repeated for confirmation, and with this addition, that this would be the case for ever.
(i) Symmachus; "angustiam tabernaculi", Junius & Tremellius. Piscator.
John Wesley
Shalt see, &c - The words may be rendered; thou shalt see, in thy own person, the affliction, or calamity of my habitation; that is, either of the land of Israel, wherein I dwell; or of the sanctuary, called the habitation by way of eminency, whose greatest glory the ark was, 1Kings 4:21-22, and consequently, whose greatest calamity the loss of the ark was; for, or instead of all that good wherewith God would have blessed Israel, having raised up a young prophet Samuel, and thereby given good grounds of hope that he intended to bless Israel, if thou and thy sons had not hindered it by your sins. So this clause of the threatning concerns Eli's person, as the following concerns his posterity. And this best agrees with the most proper signification of that phrase, Thou shalt see.
Robert Jamieson, A. R. Fausset and David Brown
thou shalt see an enemy in my habitation--A successful rival for the office of high priest shall rise out of another family (2Kings 15:35; 1Chron 24:3; 1Chron 29:22). But the marginal reading, "thou shalt see the affliction of the tabernacle," seems to be a preferable translation.
2:332:33: Եւ այր ո՛չ սատակեցից ՚ի սեղանոյ իմմէ, առ ՚ի սորելոյ աչա՛ց իւրոց, եւ մաշելոյ զա՛նձն նորա. եւ ամենայն մնացորդք տա՛ն քոյ անկցին սրով արանց[2850]։ [2850] Ոսկան. Եւ այլ ո՛չ սատա՛՛։ Ոմանք. Առ ՚ի սորելոյ աչաց իմոց։
33 Միայն մէկի՛ն պիտի թողնեմ իմ զոհասեղանի մօտ, որպէսզի նուաղեն նրա աչքերը, եւ հալումաշ լինի նրա սիրտը: Քո տան բոլոր մնացեալ անդամները ընկնելու են մարդկանց սրով:
33 Եւ քու սերունդէդ մնացած մարդը, որ իմ սեղանէս չեմ կտրեր, քու աչքերդ նուաղեցնելու ու քու սիրտդ վշտացնելու համար պիտի մնայ եւ քու տանդ բոլոր զաւակները երիտասարդութեան մէջ* պիտի մեռնին։
Եւ այր ոչ սատակեցից ի սեղանոյ իմմէ, առ ի սորելոյ աչաց [59]իւրոց եւ մաշելոյ զանձն [60]նորա. եւ ամենայն մնացորդք տան քո անկցին [61]սրով արանց:

2:33: Եւ այր ո՛չ սատակեցից ՚ի սեղանոյ իմմէ, առ ՚ի սորելոյ աչա՛ց իւրոց, եւ մաշելոյ զա՛նձն նորա. եւ ամենայն մնացորդք տա՛ն քոյ անկցին սրով արանց[2850]։
[2850] Ոսկան. Եւ այլ ո՛չ սատա՛՛։ Ոմանք. Առ ՚ի սորելոյ աչաց իմոց։
33 Միայն մէկի՛ն պիտի թողնեմ իմ զոհասեղանի մօտ, որպէսզի նուաղեն նրա աչքերը, եւ հալումաշ լինի նրա սիրտը: Քո տան բոլոր մնացեալ անդամները ընկնելու են մարդկանց սրով:
33 Եւ քու սերունդէդ մնացած մարդը, որ իմ սեղանէս չեմ կտրեր, քու աչքերդ նուաղեցնելու ու քու սիրտդ վշտացնելու համար պիտի մնայ եւ քու տանդ բոլոր զաւակները երիտասարդութեան մէջ* պիտի մեռնին։
zohrab-1805▾ eastern-1994▾ western am▾
2:332:33 Я не отрешу у тебя {всех} от жертвенника Моего, чтобы томить глаза твои и мучить душу твою; но все потомство дома твоего будет умирать в средних летах.
2:33 καὶ και and; even ἄνδρα ανηρ man; husband οὐκ ου not ἐξολεθρεύσω εξολοθρευω utterly ruin σοι σοι you ἀπὸ απο from; away τοῦ ο the θυσιαστηρίου θυσιαστηριον altar μου μου of me; mine ἐκλιπεῖν εκλειπω leave off; cease τοὺς ο the ὀφθαλμοὺς οφθαλμος eye; sight αὐτοῦ αυτος he; him καὶ και and; even καταρρεῖν καταρρεω the ψυχὴν ψυχη soul αὐτοῦ αυτος he; him καὶ και and; even πᾶς πας all; every περισσεύων περισσευω overflow; leftover οἴκου οικος home; household σου σου of you; your πεσοῦνται πιπτω fall ἐν εν in ῥομφαίᾳ ρομφαια broadsword ἀνδρῶν ανηρ man; husband
2:33 וְ wᵊ וְ and אִ֗ישׁ ʔˈîš אִישׁ man לֹֽא־ lˈō- לֹא not אַכְרִ֤ית ʔaḵrˈîṯ כרת cut לְךָ֙ lᵊḵˌā לְ to מֵ mē מִן from עִ֣ם ʕˈim עִם with מִזְבְּחִ֔י mizbᵊḥˈî מִזְבֵּחַ altar לְ lᵊ לְ to כַלֹּ֥ות ḵallˌôṯ כלה be complete אֶת־ ʔeṯ- אֵת [object marker] עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye וְ wᵊ וְ and לַ la לְ to אֲדִ֣יב ʔᵃḏˈîv אדב invite אֶת־ ʔeṯ- אֵת [object marker] נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַרְבִּ֥ית marbˌîṯ מַרְבִּית great number בֵּיתְךָ֖ bêṯᵊḵˌā בַּיִת house יָמ֥וּתוּ yāmˌûṯû מות die אֲנָשִֽׁים׃ ʔᵃnāšˈîm אִישׁ man
2:33. verumtamen non auferam penitus virum ex te ab altari meo sed ut deficiant oculi tui et tabescat anima tua et pars magna domus tuae morietur cum ad virilem aetatem veneritHowever, I will not altogether take away a man of thee from my altar: but that thy eyes may faint, and thy soul be spent: and a great part of thy house shall die, when they come to man's estate.
33. And the man of thine, I shall not cut off from mine altar, to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age.
2:33. Yet truly, I will not entirely take away a man of you from my altar, but such that your eyes may fail, and your soul may melt away, and a great part of your house may die out, as it pertains to the state of men.
2:33. And the man of thine, [whom] I shall not cut off from mine altar, [shall be] to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age.
And the man of thine, [whom] I shall not cut off from mine altar, [shall be] to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age:

2:33 Я не отрешу у тебя {всех} от жертвенника Моего, чтобы томить глаза твои и мучить душу твою; но все потомство дома твоего будет умирать в средних летах.
2:33
καὶ και and; even
ἄνδρα ανηρ man; husband
οὐκ ου not
ἐξολεθρεύσω εξολοθρευω utterly ruin
σοι σοι you
ἀπὸ απο from; away
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
μου μου of me; mine
ἐκλιπεῖν εκλειπω leave off; cease
τοὺς ο the
ὀφθαλμοὺς οφθαλμος eye; sight
αὐτοῦ αυτος he; him
καὶ και and; even
καταρρεῖν καταρρεω the
ψυχὴν ψυχη soul
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶς πας all; every
περισσεύων περισσευω overflow; leftover
οἴκου οικος home; household
σου σου of you; your
πεσοῦνται πιπτω fall
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
ἀνδρῶν ανηρ man; husband
2:33
וְ wᵊ וְ and
אִ֗ישׁ ʔˈîš אִישׁ man
לֹֽא־ lˈō- לֹא not
אַכְרִ֤ית ʔaḵrˈîṯ כרת cut
לְךָ֙ lᵊḵˌā לְ to
מֵ מִן from
עִ֣ם ʕˈim עִם with
מִזְבְּחִ֔י mizbᵊḥˈî מִזְבֵּחַ altar
לְ lᵊ לְ to
כַלֹּ֥ות ḵallˌôṯ כלה be complete
אֶת־ ʔeṯ- אֵת [object marker]
עֵינֶ֖יךָ ʕênˌeʸḵā עַיִן eye
וְ wᵊ וְ and
לַ la לְ to
אֲדִ֣יב ʔᵃḏˈîv אדב invite
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֶׁ֑ךָ nafšˈeḵā נֶפֶשׁ soul
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַרְבִּ֥ית marbˌîṯ מַרְבִּית great number
בֵּיתְךָ֖ bêṯᵊḵˌā בַּיִת house
יָמ֥וּתוּ yāmˌûṯû מות die
אֲנָשִֽׁים׃ ʔᵃnāšˈîm אִישׁ man
2:33. verumtamen non auferam penitus virum ex te ab altari meo sed ut deficiant oculi tui et tabescat anima tua et pars magna domus tuae morietur cum ad virilem aetatem venerit
However, I will not altogether take away a man of thee from my altar: but that thy eyes may faint, and thy soul be spent: and a great part of thy house shall die, when they come to man's estate.
2:33. Yet truly, I will not entirely take away a man of you from my altar, but such that your eyes may fail, and your soul may melt away, and a great part of your house may die out, as it pertains to the state of men.
2:33. And the man of thine, [whom] I shall not cut off from mine altar, [shall be] to consume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
2:33: And the man of thine - Of this passage Calmet observes: "The posterity of Eli possessed the high priesthood to the time of Solomon; and even when that dynasty was transferred to another family, God preserved that of Eli, not to render it more happy, but to punish it by seeing the prosperity of its enemies, to the end that it might see itself destitute and despised. This shows the depth of the judgments of God and the grandeur of his justice, which extends even to distant generations, and manifests itself to sinners both in life and death; both in their own disgrace, and in the prosperity of their enemies."
1 Kings (1 Samuel) 2:34
Albert Barnes: Notes on the Bible - 1834
2:33: The meaning is explained by Sa1 2:36. Those who are not cut off in the flower of their youth shall be worse off than those who are, for they shall have to beg their bread. (Compare Jer 22:10.)
Thine eyes ... thine heart - For a similar personification of the tribe or family see Jdg 1:2-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:33: to consume: Sa1 22:21-23; Kg1 1:7, Kg1 1:19, Kg1 2:26, Kg1 2:27; Mat 2:16-18
in the flower: etc. Heb. men
John Gill
And the man of thine,..... Of his family, which should spring from him: whom I shall not cut off from mine altar: from serving there: who though he shall not be an high priest, but a common priest, as all the descendants of Aaron were:
shall be to consume thine eyes, and to grieve thine heart; that is, the eyes and heart of his posterity; who though they should see of their family ministering in the priest's office, yet should make so poor a figure on account of their outward meanness and poverty, or because of their want of wisdom, and intellectual endowments, or because of their scandalous lives, that it would fill their hearts with grief and sorrow, and their eyes with tears, so that their eyes would fail, and be consumed, and their hearts be broken:
and all the increase of thine house shall die in the flower of their age; or "die men" (k); grown men, not children, when it would not be so great an affliction to part with them; but when at man's estate, in the prime of their days, perhaps about thirty years of age, the time when the priests entered upon their office to do all the work of it; the Targum is,"shall be killed young men:''it is more than once said in the Talmud (l), that there was a family in Jerusalem, the men of which died at eighteen years of age; they came and informed Juchanan ben Zaccai of it; he said to them, perhaps of the family of Eli are ye, as it is said, 1Kings 2:33.
(k) "morientur viri", Montanus, Tigurine version; "morientur virile aetate", Junius & Tremellius, Piscator; so V. L. (l) T. Bab. Roshhashanah, fol. 18. 1. & Yebamot, fol. 105. 1.
John Wesley
Of thine - That is, of thy posterity. Shalt grieve - Shall be so forlorn and miserable, that if thou wast alive to see it, it would grieve thee at the heart, and thou wouldst consume thine eyes with weeping for their calamities. Increase - That is, thy children. Flower - About the thirtieth year of their age, when they were to be admitted to the full administration of their office.
2:342:34: Եւ ա՛յն նշանա՛կ լիցի քեզ՝ որ եկեսցէ ՚ի վերայ երկոցո՛ւն որդւոցն քոց Ոփնեայ եւ Փենեհեսի. ՚ի միո՛ւմ աւուր մեռցին երկոքեան։
34 Թող քեզ նշան լինի այս բանը, որ գալու է քո երկու որդիների՝ Օփնիի եւ Փենեէսի գլխին. նրանք երկուսն էլ նոյն օրն են մեռնելու:
34 Ու քու երկու որդիներուդ՝ Ոփնիին ու Փենէհէսին՝ գլուխը գալիքը քեզի նշան ըլլայ, այսինքն երկուքն ալ մէկ օրուան մէջ պիտի մեռնին։
Եւ այն նշանակ լիցի քեզ որ եկեսցէ ի վերայ երկոցուն որդւոցն քոց Ոփնեայ եւ Փենեէսի. ի միում աւուր մեռցին երկոքեան:

2:34: Եւ ա՛յն նշանա՛կ լիցի քեզ՝ որ եկեսցէ ՚ի վերայ երկոցո՛ւն որդւոցն քոց Ոփնեայ եւ Փենեհեսի. ՚ի միո՛ւմ աւուր մեռցին երկոքեան։
34 Թող քեզ նշան լինի այս բանը, որ գալու է քո երկու որդիների՝ Օփնիի եւ Փենեէսի գլխին. նրանք երկուսն էլ նոյն օրն են մեռնելու:
34 Ու քու երկու որդիներուդ՝ Ոփնիին ու Փենէհէսին՝ գլուխը գալիքը քեզի նշան ըլլայ, այսինքն երկուքն ալ մէկ օրուան մէջ պիտի մեռնին։
zohrab-1805▾ eastern-1994▾ western am▾
2:342:34 И вот тебе знамение, которое последует с двумя сыновьями твоими, Офни и Финеесом: оба они умрут в один день.
2:34 καὶ και and; even τοῦτό ουτος this; he σοι σοι you τὸ ο the σημεῖον σημειον sign ὃ ος who; what ἥξει ηκω here ἐπὶ επι in; on τοὺς ο the δύο δυο two υἱούς υιος son σου σου of you; your τούτους ουτος this; he Οφνι οφνι and; even Φινεες φινεες in ἡμέρᾳ ημερα day μιᾷ εις.1 one; unit ἀποθανοῦνται αποθνησκω die ἀμφότεροι αμφοτερος both
2:34 וְ wᵊ וְ and זֶה־ zeh- זֶה this לְּךָ֣ llᵊḵˈā לְ to הָ hā הַ the אֹ֗ות ʔˈôṯ אֹות sign אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יָבֹא֙ yāvˌō בוא come אֶל־ ʔel- אֶל to שְׁנֵ֣י šᵊnˈê שְׁנַיִם two בָנֶ֔יךָ vānˈeʸḵā בֵּן son אֶל־ ʔel- אֶל to חָפְנִ֖י ḥofnˌî חָפְנִי Hophni וּ û וְ and פִֽינְחָ֑ס fˈînᵊḥˈās פִּינְחָס Phinehas בְּ bᵊ בְּ in יֹ֥ום yˌôm יֹום day אֶחָ֖ד ʔeḥˌāḏ אֶחָד one יָמ֥וּתוּ yāmˌûṯû מות die שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
2:34. hoc autem erit tibi signum quod venturum est duobus filiis tuis Ofni et Finees in die uno morientur amboAnd this shall be a sign to thee, that shall come upon thy two sons, Ophni and Phinees: in one day they shall both of them die.
34. And this shall be the sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them.
2:34. But this will be a sign to you, which will happen to your two sons, Hophni and Phinehas: on one day they both will die.
2:34. And this [shall be] a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them.
And this [shall be] a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them:

2:34 И вот тебе знамение, которое последует с двумя сыновьями твоими, Офни и Финеесом: оба они умрут в один день.
2:34
καὶ και and; even
τοῦτό ουτος this; he
σοι σοι you
τὸ ο the
σημεῖον σημειον sign
ος who; what
ἥξει ηκω here
ἐπὶ επι in; on
τοὺς ο the
δύο δυο two
υἱούς υιος son
σου σου of you; your
τούτους ουτος this; he
Οφνι οφνι and; even
Φινεες φινεες in
ἡμέρᾳ ημερα day
μιᾷ εις.1 one; unit
ἀποθανοῦνται αποθνησκω die
ἀμφότεροι αμφοτερος both
2:34
וְ wᵊ וְ and
זֶה־ zeh- זֶה this
לְּךָ֣ llᵊḵˈā לְ to
הָ הַ the
אֹ֗ות ʔˈôṯ אֹות sign
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יָבֹא֙ yāvˌō בוא come
אֶל־ ʔel- אֶל to
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
בָנֶ֔יךָ vānˈeʸḵā בֵּן son
אֶל־ ʔel- אֶל to
חָפְנִ֖י ḥofnˌî חָפְנִי Hophni
וּ û וְ and
פִֽינְחָ֑ס fˈînᵊḥˈās פִּינְחָס Phinehas
בְּ bᵊ בְּ in
יֹ֥ום yˌôm יֹום day
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
יָמ֥וּתוּ yāmˌûṯû מות die
שְׁנֵיהֶֽם׃ šᵊnêhˈem שְׁנַיִם two
2:34. hoc autem erit tibi signum quod venturum est duobus filiis tuis Ofni et Finees in die uno morientur ambo
And this shall be a sign to thee, that shall come upon thy two sons, Ophni and Phinees: in one day they shall both of them die.
2:34. But this will be a sign to you, which will happen to your two sons, Hophni and Phinehas: on one day they both will die.
2:34. And this [shall be] a sign unto thee, that shall come upon thy two sons, on Hophni and Phinehas; in one day they shall die both of them.
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Adam Clarke: Commentary on the Bible - 1831
2:34: They shall die both of them - Hophni and Phinehas were both killed very shortly after in the great battle with the Philistines in which the Israelites were completely routed, and the ark taken. See Sa1 4:1-11.
1 Kings (1 Samuel) 2:35
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:34: a sign: Sa1 3:12; Kg1 13:3, Kg1 14:12
in one day: Sa1 4:11, Sa1 4:17
John Gill
This shall be a sign unto thee,.... A confirming one, that all which had been now said would be fulfilled:
that shall come upon thy two sons, Hophni and Phinehas; which Eli would live to see fulfilled on them; and when it was, he might be assured the rest would be most certainly accomplished, and it was this:
in one day they shall die both of them; as they did in battle with the Philistines, 1Kings 4:11.
2:352:35: Եւ յարուցի՛ց ինձ քահանա՛յ հաւատարիմ. որ զամենայն ինչ ՚ի սրտի իւրում եւ յանձին իւրում արասցէ. եւ շինեցի՛ց նմա տո՛ւն հաւատարիմ. եւ շրջեսցի՛ առաջի օծելոյ իմոյ զամենայն աւուրս[2851]։ [2851] Այլք. Զամենայն ինչ որ ՚ի սրտի իմում, եւ յանձին իմում արասցէ։
35 Ես ինձ համար հաւատարիմ մի քահանայ մէջտեղ պիտի հանեմ, որ կատարի այն ամէնը, ինչ կայ իմ մտքում եւ հոգում: Նրա սերունդը հաստատուն պիտի պահեմ, որ միշտ իմ օծեալի առջեւ ծառայի:
35 Ինծի հաւատարիմ քահանայ մը պիտի հանեմ, որ բոլոր իմ սրտիս եւ հոգիիս մէջ եղածը կատարէ։ Անոր հաւատարիմ տուն մը պիտի շինեմ ու միշտ իմ օծեալիս առջեւ պիտի պտըտի։
Եւ յարուցից ինձ քահանայ հաւատարիմ, որ զամենայն ինչ որ ի սրտի իմում եւ յանձին իմում արասցէ. եւ շինեցից նմա տուն հաւատարիմ, եւ շրջեսցի առաջի օծելոյ իմոյ զամենայն աւուրս:

2:35: Եւ յարուցի՛ց ինձ քահանա՛յ հաւատարիմ. որ զամենայն ինչ ՚ի սրտի իւրում եւ յանձին իւրում արասցէ. եւ շինեցի՛ց նմա տո՛ւն հաւատարիմ. եւ շրջեսցի՛ առաջի օծելոյ իմոյ զամենայն աւուրս[2851]։
[2851] Այլք. Զամենայն ինչ որ ՚ի սրտի իմում, եւ յանձին իմում արասցէ։
35 Ես ինձ համար հաւատարիմ մի քահանայ մէջտեղ պիտի հանեմ, որ կատարի այն ամէնը, ինչ կայ իմ մտքում եւ հոգում: Նրա սերունդը հաստատուն պիտի պահեմ, որ միշտ իմ օծեալի առջեւ ծառայի:
35 Ինծի հաւատարիմ քահանայ մը պիտի հանեմ, որ բոլոր իմ սրտիս եւ հոգիիս մէջ եղածը կատարէ։ Անոր հաւատարիմ տուն մը պիտի շինեմ ու միշտ իմ օծեալիս առջեւ պիտի պտըտի։
zohrab-1805▾ eastern-1994▾ western am▾
2:352:35 И поставлю Себе священника верного; он будет поступать по сердцу Моему и по душе Моей; и дом его сделаю твердым, и он будет ходить пред помазанником Моим во все дни;
2:35 καὶ και and; even ἀναστήσω ανιστημι stand up; resurrect ἐμαυτῷ εμαυτου myself ἱερέα ιερευς priest πιστόν πιστος faithful ὃς ος who; what πάντα πας all; every τὰ ο the ἐν εν in τῇ ο the καρδίᾳ καρδια heart μου μου of me; mine καὶ και and; even τὰ ο the ἐν εν in τῇ ο the ψυχῇ ψυχη soul μου μου of me; mine ποιήσει ποιεω do; make καὶ και and; even οἰκοδομήσω οικοδομεω build αὐτῷ αυτος he; him οἶκον οικος home; household πιστόν πιστος faithful καὶ και and; even διελεύσεται διερχομαι pass through; spread ἐνώπιον ενωπιος in the face; facing χριστοῦ χριστος Anointed μου μου of me; mine πάσας πας all; every τὰς ο the ἡμέρας ημερα day
2:35 וַ wa וְ and הֲקִימֹתִ֥י hᵃqîmōṯˌî קום arise לִי֙ lˌî לְ to כֹּהֵ֣ן kōhˈēn כֹּהֵן priest נֶאֱמָ֔ן neʔᵉmˈān אמן be firm כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] בִּ bi בְּ in לְבָבִ֥י lᵊvāvˌî לֵבָב heart וּ û וְ and בְ vᵊ בְּ in נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul יַעֲשֶׂ֑ה yaʕᵃśˈeh עשׂה make וּ û וְ and בָנִ֤יתִי vānˈîṯî בנה build לֹו֙ lˌô לְ to בַּ֣יִת bˈayiṯ בַּיִת house נֶאֱמָ֔ן neʔᵉmˈān אמן be firm וְ wᵊ וְ and התְהַלֵּ֥ךְ hṯhallˌēḵ הלך walk לִ li לְ to פְנֵֽי־ fᵊnˈê- פָּנֶה face מְשִׁיחִ֖י mᵊšîḥˌî מָשִׁיחַ anointed כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִֽים׃ yyāmˈîm יֹום day
2:35. et suscitabo mihi sacerdotem fidelem qui iuxta cor meum et animam meam faciat et aedificabo ei domum fidelem et ambulabit coram christo meo cunctis diebusAnd I will raise me up a faithful priest, who shall do according to my heart, and my soul and I will build him a faithful house, and he shall walk all days before my anointed.
35. And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.
2:35. And I will raise up for myself a faithful priest, who will act in accord with my heart and my soul. And I will build a faithful house for him. And he will walk before my Christ for all days.
2:35. And I will raise me up a faithful priest, [that] shall do according to [that] which [is] in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.
And I will raise me up a faithful priest, [that] shall do according to [that] which [is] in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever:

2:35 И поставлю Себе священника верного; он будет поступать по сердцу Моему и по душе Моей; и дом его сделаю твердым, и он будет ходить пред помазанником Моим во все дни;
2:35
καὶ και and; even
ἀναστήσω ανιστημι stand up; resurrect
ἐμαυτῷ εμαυτου myself
ἱερέα ιερευς priest
πιστόν πιστος faithful
ὃς ος who; what
πάντα πας all; every
τὰ ο the
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
μου μου of me; mine
καὶ και and; even
τὰ ο the
ἐν εν in
τῇ ο the
ψυχῇ ψυχη soul
μου μου of me; mine
ποιήσει ποιεω do; make
καὶ και and; even
οἰκοδομήσω οικοδομεω build
αὐτῷ αυτος he; him
οἶκον οικος home; household
πιστόν πιστος faithful
καὶ και and; even
διελεύσεται διερχομαι pass through; spread
ἐνώπιον ενωπιος in the face; facing
χριστοῦ χριστος Anointed
μου μου of me; mine
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
2:35
וַ wa וְ and
הֲקִימֹתִ֥י hᵃqîmōṯˌî קום arise
לִי֙ lˌî לְ to
כֹּהֵ֣ן kōhˈēn כֹּהֵן priest
נֶאֱמָ֔ן neʔᵉmˈān אמן be firm
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
בִּ bi בְּ in
לְבָבִ֥י lᵊvāvˌî לֵבָב heart
וּ û וְ and
בְ vᵊ בְּ in
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
יַעֲשֶׂ֑ה yaʕᵃśˈeh עשׂה make
וּ û וְ and
בָנִ֤יתִי vānˈîṯî בנה build
לֹו֙ lˌô לְ to
בַּ֣יִת bˈayiṯ בַּיִת house
נֶאֱמָ֔ן neʔᵉmˈān אמן be firm
וְ wᵊ וְ and
התְהַלֵּ֥ךְ hṯhallˌēḵ הלך walk
לִ li לְ to
פְנֵֽי־ fᵊnˈê- פָּנֶה face
מְשִׁיחִ֖י mᵊšîḥˌî מָשִׁיחַ anointed
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִֽים׃ yyāmˈîm יֹום day
2:35. et suscitabo mihi sacerdotem fidelem qui iuxta cor meum et animam meam faciat et aedificabo ei domum fidelem et ambulabit coram christo meo cunctis diebus
And I will raise me up a faithful priest, who shall do according to my heart, and my soul and I will build him a faithful house, and he shall walk all days before my anointed.
2:35. And I will raise up for myself a faithful priest, who will act in accord with my heart and my soul. And I will build a faithful house for him. And he will walk before my Christ for all days.
2:35. And I will raise me up a faithful priest, [that] shall do according to [that] which [is] in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-36: В ближайшем смысле разумеется переход первосвященства из дома Илия (род Ифамара) в дом Садока (род Елеазара), см. 3: Цар. II:27. В более же отдаленном и полном смысле сказанное в отмеченных стихах относится, по замечанию блаж. Феодорита, "не к кому-либо из людей, а к единому только Господу нашему Иисусу Христу, который по человечеству наименован нашим архиереем (Евр. IV:14-15). Выражение во все дни неприлично людям смертным, живущим малое время. Помазанными же назвал святых апостолов и преемственно приявших их учение" (блаж. Феодорит, Толков, на 1: Цар., вопр. 7).
Adam Clarke: Commentary on the Bible - 1831
2:35: A faithful priest - This seems to have been spoken of Zadok, who was anointed high priest in the room of Abiathar, the last descendant of the house of Eli; see Kg1 2:26, Kg1 2:27. Abiathar was removed because he had joined with Adonijah, who had got himself proclaimed king; see Kg1 1:7.
I will build him a sure house - I will continue the priesthood in his family.
He shall walk before mine Anointed - He shall minister before Solomon, and the kings which shall reign in the land. The Targum says, "He shall walk קדם משיחי kodam Meshichi, before my Messiah," and the Septuagint expresses it, ενωπιον Χριστου μον, "before my Christ;" for, in their proper and more extended sense, these things are supposed to belong to our great High Priest and the Christian system: but the word may refer to the Israelitish people. See the note on Heb 9:26.
1 Kings (1 Samuel) 2:36
Albert Barnes: Notes on the Bible - 1834
2:35: Zadok is meant rather than Samuel. The High Priesthood continued in the direct descendants of Zadok as long as the monarchy lasted (see Ch1 6:8-15).
Mine anointed - in its first sense obviously means the kings of Israel and Judah Psa 89:20; Zac 4:14. But doubtless the use of the term MESSIAH (Χριστὸς Christos) here and in Sa1 2:10, is significant, and points to the Lord's Christ, in whom the royal and priestly offices are united (Zac 6:11-15 : see the marginal references). In this connection the substitution of the priesthood after the order of Melchisedec for the Levitical may be foreshadowed under Sa1 2:35 (see Heb. 7).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:35: I will raise: Kg1 1:8, Kg1 1:45, Kg1 2:35; Ch1 29:22; Eze 34:23, Eze 44:15, Eze 44:16; Heb 2:17, Heb 7:26-28
I will build: Sa1 25:28; Exo 1:21; Num 25:13; Sa2 7:11, Sa2 7:27; Kg1 11:38; Ch1 6:8-15; Neh 12:10, Neh 12:11
mine: Psa 2:2, Psa 18:50
Geneva 1599
And I will raise me up a (z) faithful priest, [that] shall do according to [that] which [is] in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed for ever.
(z) Meaning Zadok, who succeeded Abiathar, and was the figure of Christ.
John Gill
And I will raise up a faithful priest,.... Not Samuel, as some, for he was not of the seed of Aaron, and of the priestly race; nor had he a sure house, for his sons declined from the ways of truth and justice; but Zadok, as it is commonly interpreted, who was put into the office of the high priest by Solomon when he came to the throne, in the room of Abiathar, of the line of Eli; who was an upright man, and faithfully discharged his office, and answered to his name, which signifies righteous, see Ezek 44:15 that shall do according to that which is in my heart, and in my mind: according to the secret will and pleasure of God, as revealed in his word; do everything relating to the office of an high priest, according to the laws of God respecting it; so the Targum,"that shall do according to my word, and according to my will:"
and I will build him a sure house; which some understand of a numerous family and posterity he should have to succeed him, so that there should never be wanting one of his seed to fill up that high office; or rather it may design the establishment of the high priesthood in his family, which was an everlasting one, as promised to Phinehas his ancestor, and which continued unto the times of the Messiah, who put an end to it, by fulfilling it; unless it can be thought that this may refer to the temple built by Solomon, which was a firm house, in comparison of the tabernacle, which was a movable one; it was built for Zadok and his posterity, who was the first that officiated in it as a legal priest. There is one writer, who says (m),"this agrees with no man, only with our Lord Jesus, who is called our high priest, that offered up a sacrifice to the Father for us therefore to Christ properly this prophecy belongs; but, according to the history; to Zadok:''and Christ is said indeed to be a faithful, as well as a merciful high priest, faithful to him that appointed him, and faithful to those for whom he officiated; he always did the things which pleased his Father, was obedient to his will and commands in all respects; and a sure house is built by him, his church, against which the gates of hell can never prevail: however, the next clause is by others interpreted of him:
and he shall walk before mine anointed for ever; or "before my Messiah", as the high priests did; they were types of Christ, and represented him, and acted under him, and in his stead, and prefigured and pointed at what he was to do, when he came in the flesh, and now does in the most holy place in heaven. Though it is more commonly understood of Zadok and his posterity, walking or ministering, as the Targum, before Solomon the Lord's anointed, and before the kings of the house of David, as they did until the Babylonish captivity.
(m) Procopius Gazaeus in loc.
John Wesley
Raise a priest - Of another line, as it necessarily implied by the total removal of that office from Eli's line. The person designed is Zadok, one eminent for his faithfulness to God, and to the king, who, when Abiather, the last of Eli's line, was deposed by Solomon, was made high - priest in his stead. Build, &c - That is, give him a numerous posterity, and confirm that sure covenant of an everlasting priesthood made to Phinehas, of Eleazar's line, Num 25:13, and interrupted for a little while by Eli, of the line of Ithamar, unto him and his children for ever. Anointed - Before Jesus Christ, who is the main scope and design, not only of the New, but of the Old Testament, which in all its types and ceremonies represented him; and particularly, the high - priest was an eminent type of Christ, and represented his person, and acted in his name and stead, and did mediately, what John Baptist did immediately, go before the face of the Lord Christ; and when Christ came, that office and officer was to cease. The high - priest is seldom or never said to walk or minister before the kings of Israel or Judah, but constantly before the Lord, and consequently, before Christ, who, as he was God blessed for ever, Rom 9:5, was present with, and the builder and governor of the ancient church of Israel, and therefore the high - priest is most properly said to walk before him.
2:362:36: Եւ եղիցի՝ ամենայն որ մնայցէ ՚ի տա՛ն քում, եկեսցէ երկի՛ր պագանել նմա դանգի՛ միոջ արծաթոյ ※, եւ նկանակի՛ միոյ հացի. եւ ասիցէ. Ընկեա՛ զիս ՚ի տեղի մի քահանայութեան քոյ, զի կերա՛յց հաց[2852]։[2852] Ոսկան. Նմա վասն դանգի միոջ ար՛՛։
36 Այնպէս պիտի լինի, որ քո տնից ով կենդանի մնայ, մի արծաթի չնչին կտորի եւ մի նկանակ հացի համար գայ նրան երկրպագելու եւ ասի. “Աղաչում եմ, ինձ քահանայական մի պաշտօն տո՛ւր, որ մի պատառ հաց ուտեմ”»:
36 Քու տունէդ ով որ մնայ, կտոր մը արծաթի համար ու նկանակ մը հացի համար պիտի գայ անոր երկրպագութիւն ընէ’։ Ան պիտի ըսէ. ‘Կ’աղաչեմ, զիս քահանայական պաշտօնի մը վրայ դիր, որպէս զի պատառ մը հաց ուտեմ’»։
Եւ եղիցի ամենայն որ մնայցէ ի տան քում, եկեսցէ երկիր պագանել նմա դանգի միոջ արծաթոյ եւ նկանակի միոյ հացի, եւ ասիցէ. Ընկեա զիս [62]ի տեղի մի քահանայութեան քո``, զի կերայց հաց:

2:36: Եւ եղիցի՝ ամենայն որ մնայցէ ՚ի տա՛ն քում, եկեսցէ երկի՛ր պագանել նմա դանգի՛ միոջ արծաթոյ ※, եւ նկանակի՛ միոյ հացի. եւ ասիցէ. Ընկեա՛ զիս ՚ի տեղի մի քահանայութեան քոյ, զի կերա՛յց հաց[2852]։
[2852] Ոսկան. Նմա վասն դանգի միոջ ար՛՛։
36 Այնպէս պիտի լինի, որ քո տնից ով կենդանի մնայ, մի արծաթի չնչին կտորի եւ մի նկանակ հացի համար գայ նրան երկրպագելու եւ ասի. “Աղաչում եմ, ինձ քահանայական մի պաշտօն տո՛ւր, որ մի պատառ հաց ուտեմ”»:
36 Քու տունէդ ով որ մնայ, կտոր մը արծաթի համար ու նկանակ մը հացի համար պիտի գայ անոր երկրպագութիւն ընէ’։ Ան պիտի ըսէ. ‘Կ’աղաչեմ, զիս քահանայական պաշտօնի մը վրայ դիր, որպէս զի պատառ մը հաց ուտեմ’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:362:36 и всякий, оставшийся из дома твоего, придет кланяться ему из-за геры серебра и куска хлеба и скажет: >.
2:36 καὶ και and; even ἔσται ειμι be ὁ ο the περισσεύων περισσευω overflow; leftover ἐν εν in οἴκῳ οικος home; household σου σου of you; your ἥξει ηκω here προσκυνεῖν προσκυνεω worship αὐτῷ αυτος he; him ὀβολοῦ οβολος silver piece; money λέγων λεγω tell; declare παράρριψόν παραρριπτω me ἐπὶ επι in; on μίαν εις.1 one; unit τῶν ο the ἱερατειῶν ιερατευς of you; your φαγεῖν φαγω swallow; eat ἄρτον αρτος bread; loaves
2:36 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be כָּל־ kol- כֹּל whole הַ ha הַ the נֹּותָר֙ nnôṯˌār יתר remain בְּ bᵊ בְּ in בֵ֣יתְךָ֔ vˈêṯᵊḵˈā בַּיִת house יָבֹוא֙ yāvô בוא come לְ lᵊ לְ to הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down לֹ֔ו lˈô לְ to לַ la לְ to אֲגֹ֥ורַת ʔᵃḡˌôraṯ אֲגֹורָה payment כֶּ֖סֶף kˌesef כֶּסֶף silver וְ wᵊ וְ and כִכַּר־ ḵikkar- כִּכָּר disk לָ֑חֶם lˈāḥem לֶחֶם bread וְ wᵊ וְ and אָמַ֗ר ʔāmˈar אמר say סְפָחֵ֥נִי sᵊfāḥˌēnî ספח attach נָ֛א nˈā נָא yeah אֶל־ ʔel- אֶל to אַחַ֥ת ʔaḥˌaṯ אֶחָד one הַ ha הַ the כְּהֻנֹּ֖ות kkᵊhunnˌôṯ כְּהֻנָּה priesthood לֶ le לְ to אֱכֹ֥ל ʔᵉḵˌōl אכל eat פַּת־ paṯ- פַּת bit לָֽחֶם׃ ס lˈāḥem . s לֶחֶם bread
2:36. futurum est autem ut quicumque remanserit in domo tua veniat ut oretur pro eo et offerat nummum argenteum et tortam panis dicatque dimitte me obsecro ad unam partem sacerdotalem ut comedam buccellam panisAnd it shall come to pass, that whosoever shall remain in thy house shall come that he may be prayed for, and shall offer a piece of silver, and a roll of bread, and shall say: Put me, I beseech thee, to somewhat of the priestly office, that I may eat a morsel of bread.
36. And it shall come to pass, that every one that is left in thine house shall come and bow down to him for a piece of silver and a loaf of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a morsel of bread.
2:36. Then this will be in the future, that whoever will have remained of your house, he will approach so that he may pray on his behalf. And he will offer a coin of silver, and a twist of bread. And he will say: ‘Permit me, I beg you, one part of the priestly office, so that I may eat a mouthful of bread.’ ”
2:36. And it shall come to pass, [that] every one that is left in thine house shall come [and] crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread.
And it shall come to pass, [that] every one that is left in thine house shall come [and] crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread:

2:36 и всякий, оставшийся из дома твоего, придет кланяться ему из-за геры серебра и куска хлеба и скажет: <<причисли меня к какой-либо левитской должности, чтоб иметь пропитание>>.
2:36
καὶ και and; even
ἔσται ειμι be
ο the
περισσεύων περισσευω overflow; leftover
ἐν εν in
οἴκῳ οικος home; household
σου σου of you; your
ἥξει ηκω here
προσκυνεῖν προσκυνεω worship
αὐτῷ αυτος he; him
ὀβολοῦ οβολος silver piece; money
λέγων λεγω tell; declare
παράρριψόν παραρριπτω me
ἐπὶ επι in; on
μίαν εις.1 one; unit
τῶν ο the
ἱερατειῶν ιερατευς of you; your
φαγεῖν φαγω swallow; eat
ἄρτον αρτος bread; loaves
2:36
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֹּותָר֙ nnôṯˌār יתר remain
בְּ bᵊ בְּ in
בֵ֣יתְךָ֔ vˈêṯᵊḵˈā בַּיִת house
יָבֹוא֙ yāvô בוא come
לְ lᵊ לְ to
הִשְׁתַּחֲוֹ֣ת hištaḥᵃwˈōṯ חוה bow down
לֹ֔ו lˈô לְ to
לַ la לְ to
אֲגֹ֥ורַת ʔᵃḡˌôraṯ אֲגֹורָה payment
כֶּ֖סֶף kˌesef כֶּסֶף silver
וְ wᵊ וְ and
כִכַּר־ ḵikkar- כִּכָּר disk
לָ֑חֶם lˈāḥem לֶחֶם bread
וְ wᵊ וְ and
אָמַ֗ר ʔāmˈar אמר say
סְפָחֵ֥נִי sᵊfāḥˌēnî ספח attach
נָ֛א nˈā נָא yeah
אֶל־ ʔel- אֶל to
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
הַ ha הַ the
כְּהֻנֹּ֖ות kkᵊhunnˌôṯ כְּהֻנָּה priesthood
לֶ le לְ to
אֱכֹ֥ל ʔᵉḵˌōl אכל eat
פַּת־ paṯ- פַּת bit
לָֽחֶם׃ ס lˈāḥem . s לֶחֶם bread
2:36. futurum est autem ut quicumque remanserit in domo tua veniat ut oretur pro eo et offerat nummum argenteum et tortam panis dicatque dimitte me obsecro ad unam partem sacerdotalem ut comedam buccellam panis
And it shall come to pass, that whosoever shall remain in thy house shall come that he may be prayed for, and shall offer a piece of silver, and a roll of bread, and shall say: Put me, I beseech thee, to somewhat of the priestly office, that I may eat a morsel of bread.
2:36. Then this will be in the future, that whoever will have remained of your house, he will approach so that he may pray on his behalf. And he will offer a coin of silver, and a twist of bread. And he will say: ‘Permit me, I beg you, one part of the priestly office, so that I may eat a mouthful of bread.’ ”
2:36. And it shall come to pass, [that] every one that is left in thine house shall come [and] crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:36: Shall come and crouch to him - Shall prostrate himself before him in the most abject manner, begging to be employed even in the meanest offices about the tabernacle, in order to get even the most scanty means of support.
A piece of silver - אגורת כסף agorath keseph, translated by the Septuagint, οβολου αργυριου, an obolus of silver. The Targum translates it מעא mea, which is the same as the Hebrew gerah, and weighed about sixteen grains of barley.
A morsel of bread - A mouthful; what might be sufficient to keep body and soul together. See the sin and its punishment. They formerly pampered themselves, and fed to the full on the Lord's sacrifices; and now they are reduced to a morsel of bread. They fed themselves without fear; and now they have cleanness of teeth in all their dwellings. They wasted the Lord's heritage, and now they beg their bread!
In religious establishments, vile persons, who have no higher motive, may and do get into the priest's office, that they may clothe themselves with the wool, and feed themselves with the fat, while they starve the flock. But where there is no law to back the claims of the worthless and the wicked, men of piety and solid merit only can find support; for they must live on the free-will offerings of the people. Where religion is established by law, the strictest ecclesiastical discipline should be kept up, and all hireling priests and ecclesiastical drones should be expelled from the Lord's vineyard. An established religion, where the foundation is good, as is ours, I consider a great blessing; but it is liable to this continual abuse, which nothing but careful and rigid ecclesiastical discipline can either cure or prevent. If our high priests, our archbishops and bishops, do not their duty, the whole body of the clergy may become corrupt or inefficient. If they be faithful, the establishment will be an honor to the kingdom, and a praise in the earth.
The words pillars of the earth, מצקי ארץ metsukey erets, Mr. Parkhurst translates and defends thus: "The compressors of the earth; i.e., the columns of the celestial fluid which compress or keep its parts together." This is all imaginary; we do not know this compressing celestial fluid; but there is one that answers the same end, which we do know, i.e., the Air, the columns of which press upon the earth in all directions; above, below, around, with a weight of fifteen pounds to every square inch; so that a column of air of the height of the atmosphere, which on the surface of the globe measures one square inch, is known by the most accurate and indubitable experiments to weigh fifteen pounds. Now as a square foot contains one hundred and forty-four square inches, each foot must be compressed with a weight of incumbent atmospheric air equal to two thousand one hundred and sixty pounds. And as the earth is known to contain a surface of five thousand five hundred and seventy-five billions of square feet; hence, allowing two thousand one hundred and sixty pounds to each square foot, the whole surface of the globe must sustain a pressure of atmospheric air equal to twelve trillions and forty-one thousand billions of pounds; or six thousand and twenty-one billions of tons. This pressure, independently of what is called gravity, is sufficient to keep all the parts of the earth together, and perhaps to counteract all the influence of centrifugal force. But adding to this all the influence of gravity or attraction, by which every particle of matter tends to the center, these compressors of the earth are sufficient to poise, balance, and preserve the whole terraqueous globe. These pillars or compressors are an astonishing provision made by the wisdom of God for the necessities of the globe. Without this, water could not rise in fountains, nor the sap in vegetables. Without this, there could be no respiration for man or beast, and no circulation of the blood in any animal. In short, both vegetable and animal life depend, under God, on these pillars or compressors of the earth; and were it not for this compressing power, the air contained in the vessels of all plants and animals would by its elasticity expand and instantly rupture all those vessels, and cause the destruction of all animal and vegetable life: but God in his wisdom has so balanced these two forces, that, while they appear to counteract and balance each other, they serve, by mutual dilations and compressions, to promote the circulation of the sap in vegetables, and the blood in animals.
Albert Barnes: Notes on the Bible - 1834
2:36: A piece - The word is only found here; but is thought to be connected in etymology and in meaning with the "Gerah," the smallest Hebrew coin, being the twentieth part of the shekel. The smallness of the sum asked for shows the poverty of the asker.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:36: is left: Kg1 2:27; Eze 44:10-12
Put: Heb. Join
one of the priests' offices: Heb. somewhat about the priesthood
eat: Sa1 2:29, Sa1 2:30; Mal 1:13
Next: 1 Kings (1 Samuel) Chapter 3
Geneva 1599
And it shall come to pass, [that] every one that is left in thine house shall come [and] (a) crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread.
(a) That is, will be inferior to him.
John Gill
And it shall come to pass, that everyone that is left in thine house,.... That is not cut off by death, the few remains of Eli's posterity in succeeding times, after the high priesthood was removed out of his family into another; so that they were reduced at best to common priests, and these, as it should seem, degraded from that office for their maladministration of it, or scandalous lives:
shall come and crouch to him for a piece of silver and a morsel of bread; which Grotius interprets of their coming to God, and bowing themselves before him, and praying to him for the smallest piece of money to cast into the treasury, and for a morsel of bread to be accepted as an offering, instead of a bullock, sheep, lamb, or even a bird, which they were not able to bring; but the meaning is, that such should be the low estate of Eli's family, when another, even Zadok, was made high priest, that they should come and humble themselves before him, as the Targum expresses it, beseeching him to give them a piece of silver, even the smallest piece, that is, as the word signifies, a "gerah" or "meah", about a penny or three halfpence of our money, the twentieth part of a shekel, Ezek 45:12 and a piece of bread, not a whole loaf, but a slice of it, to such extremity would they be brought:
and shall say, put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread; or into one of the wards of the priests; their custodies or courses, as the Targum; with which the Jewish commentators generally agree, and of which there were twenty four; see 1Chron 24:4, and there are some traces of them in the New Testament, see Lk 1:5, but these were regular priests, who were in those courses, and had a sufficient maintenance for them, and had not barely a piece of bread to live on, or just enough to keep them from starving, as the phrase denotes; wherefore this must be understood, as before hinted, of priests degraded from their office, on some account or another, and reduced to poverty and want; and therefore, that they might be kept from starving, would solicit the high priest in those days, and beg that he would put them in some inferior post under the priests, to do the meanest offices for them, slay the sacrifices for them, wash their pots, open and shut up doors, and the like, that so they might have a living, though a poor one; and this may reasonably be thought to be the case of Eli's posterity, in process of time, after Abiathar was deposed from the high priest's office, and was ordered to go and live upon his fields and farm at Anathoth, 3Kings 2:26 with which compare Ezek 44:10. This, as Ben Gersom observes, was a fit punishment, and a righteous retaliation on Eli's posterity, that they should be brought to crouch to others, and be glad of a morsel of bread, who had behaved so imperiously towards the Lord's people, and had taken away their flesh from them by force; and, not content with their allowance, took the best pieces of the sacrifices, to make themselves fat with them.