1 Samuel (Written)

Artwork by Douglas Kallerson.

1 Samuel 4:1-11
He Came, God, Unto the Encampment

(Typed 19 May 2025) Humans have a propensity to treat God, or some aspect of Him, like a talisman. This is the basis of idolatry.

For example, Buddhists’ gods are not just external beings that are there to tend to the people, receive worship, and so forth. There are statues of Buddha that they pray to, and they carry things around which they think will protect them, etc.

Hinduism is similar, but it takes things to another level. Hindus form things and then call those things gods. In other words, the thing that is formed by man becomes a god. This is not unique to Hinduism. In fact, Isaiah 44:9-17 records the Israelites doing exactly that.

This is just one of the innumerable ways that Israel strayed from proper worship of the Lord. One of the ways they treated the Lord shamefully is found in the passage today. They suffered defeat at the hands of the Philistines, so they brought the Ark of the Lord out to battle in hopes of making things better.

The ark became a talisman to them. It wasn’t the Lord or their relationship with Him that they were concerned about. Instead, it was the ark that they thought would bring them the victory. Many hundreds of years later, the people had still learned nothing…

Text Verse: “Do not trust in these lying words, saying, ‘The temple of the Lord, the temple of the Lord, the temple of the Lord are these.” Jeremiah 7:4

In Jeremiah’s time, the people were trusting in the temple of the Lord for their safety and security. Their relationship with Him didn’t matter at all, as testified to by Jeremiah and the other prophets of his time.

The people went on doing whatever corrupt thing they wanted, assuming they had a pass because they had the temple of the Lord among them. But the temple of the Lord is only an edifice constructed for the presence of the Lord in a limited sense.

Solomon acknowledged this when he said, “But will God indeed dwell on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built!” (1 Kings 8:27).

The special presence of the Lord in the temple was conditioned upon the obedience of the people. Jeremiah told the people this and was almost executed for it. Had it not been for the words of Micah, who proclaimed essentially the same thing, a prophet whose writings were already canonized, Jeremiah would have met his end.

What are you trusting in to be right with God? Do you think your association with a church will make you pleasing to God? Will a close friendship with a supposed “holy” person, the amount you give to a church, or some other things do it?

Will observing the laws God has set forth in His word make you right with Him? Many people observed the law during Jesus’ time, and His words were often harsh and direct toward them. He never told them to ignore God’s laws, but their observance of the law was lacking something.

Think. Consider what God will accept. The Bible is the source for us to know, with all certainty, what God is looking for in order to have a right relationship with Him. Whether it was during the time of the law or after its annulment and the introduction of the New Covenant, what God is looking for is faith.

This is a certain truth that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. May It Come in Our Midst (verses 1-4)

And the word of Samuel came to all Israel.

vayhi d_evar sh_emuel l_ekhal Yisrael – “And it is, word Samuel, to all Israel.” There is a great deal of dissension on where these words belong. Various manuscripts, such as the Vulgate, Septuagint, Syriac, and Arabic, place them at the end of Chapter 3 in order to disassociate them from the coming narrative.

In other words, if Samuel was receiving the word, and if the battle was a failure, how can that be reconciled? Catholic Bibles, following the Vulgate, have this clause at the end of Chapter 3. Even some non-Catholic Bibles follow this pattern.

After this clause, Samuel will not be mentioned again until verse 7:3. Samuel means Asked from God. What I suggest is that the account after this clause is an explanatory insert, like a lengthy parenthetical statement that ends in Chapter 7 when the narrative is again picked up –

“And it is, word Samuel, to all Israel. … And He spoke, Samuel, unto all house Israel, to say, ‘If in all your heart you returning unto Yehovah, you must cause to turn aside gods the foreign in your midst, and the Ashtaroth, and you must cause to erect your heart unto Yehovah you must serve Him to His separation. And may He deliver you from hand Philistines.” 4:1 … 7:3 (CG)

The need to divert from the Hebrew is eliminated and the abruptness of this first clause of the chapter is softened by following this approach. The rest of the intervening verses provide an explanation of how things came to the point where Samuel is the one instructing Israel when the narrative arrives there.

^{1 (con’t)} Now Israel went out to battle against the Philistines,

vayetse Yisrael liqrath p_elishtim lamilkhamah – “And he went out, Israel, to encounter Philistines to the battle.” These words provide a connection back to Judges 13:1 –

“Again the children of Israel did evil in the sight of the Lord, and the Lord delivered them into the hand of the Philistines for forty years.”

Assumptions have to be made concerning this forty-year period, but it began before the birth of Samson as noted in Judges 13:5. Allowing time for Samson to grow and assume his role, it says in Judges 15:20 that he judged Israel 20 years in the days of the Philistines.

This would bring the forty-year period into the early time of 1 Samuel. It is probable that the judgeship of Eli was contemporary with Samson, something that was seen elsewhere in Judges. This seems like a strong possibility because it says in 1 Samuel 7 –

“Then Samuel spoke to all the house of Israel, saying, ‘If you return to the Lord with all your hearts, then put away the foreign gods and the Ashtoreths from among you, and prepare your hearts for the Lord, and serve Him only; and He will deliver you from the hand of the Philistines.’” 1 Samuel 7:3

Following that, in 1 Samuel 7:13, it says –

“So the Philistines were subdued, and they did not come anymore into the territory of Israel. And the hand of the Lord was against the Philistines all the days of Samuel.”

If 1 Samuel 7:13 is the end of the forty-year period mentioned in Judges 13:1, it would mean that the time of Eli fits into that period, ending with this statement during Samuel’s day. Without exact dating, it is hard to be dogmatic as to the exact chronology of events. Despite this, Israel is set to engage the Philistines, still during the time of the judges.

The Philistines have not been mentioned since Judges 16:30 –

“Then Samson said, ‘Let me die with the Philistines!’ And he pushed with all his might, and the temple fell on the lords and all the people who were in it. So the dead that he killed at his death were more than he had killed in his life.” Judges 16:30

Their name signifies Weakeners…

^{1 (con’t)} and encamped beside Ebenezer;

vayakhanu al ha’even ha’ezer – “And they inclined upon the Stone, the Helper.” The words are anticipatory of the name given later, and they may further complicate the chronology. The reason is that this name is not given until Chapter 7 –

“And the men of Israel went out of Mizpah and pursued the Philistines, and drove them back as far as below Beth Car. ¹² Then Samuel took a stone and set it up between Mizpah and Shen, and called its name Ebenezer [even ha’azer: Stone, the Helper], saying, ‘Thus far the Lord has helped us.’” 1 Samuel 7:11, 12

Here in Chapter 4, it twice uses the definite article, “the Stone, the Helper,” identifying it as something already named. Thus, the name anticipates the events of Chapter 7. Ezer is derived from the noun ezer, help or helper. Thus, it is The Stone The Helper.

Because the name is explained in Chapter 7, it leans to the notion that the account here is an explanatory insert, and the first clause fits naturally with the words of 7:3 as indicated earlier.

^{1 (con’t)} and the Philistines encamped in Aphek.

u-ph_elishtim khanu vaapheq – “And Philistines, they inclined in Aphek.” There are various locations named Aphek. This being near Eben-ezer may be the city recorded in Judah in Joshua 12:18. The name is derived from the verb aphaq, to contain. Reflexively, it would mean to restrain or force oneself.

Because of this, some identify it as Strength, Enclosure, or Fortress. Others identify it as the action itself, and thus, Control, Restraint, or Discipline.

² Then the Philistines put themselves in battle array against Israel. And when they joined battle,

vayaarkhu ph_elishtim liqrath Yisrael vatitosh ha’milkhamah – “And they arranged, Philistines, to encounter Israel. And it spread, the battle.” The verb natash comes from a root signifying to pound. When you pound something, it spreads out. As such, think of the battle spreading out as the men engaged in battle. During this spreading engagement…

^{2 (con’t)} Israel was defeated by the Philistines,

vayinageph Yisrael liphne ph_elishtim – “And he was smitten, Israel, to faces Philistines.” It is an indication that the events occurred when Israel was delivered to the Philistines for forty years. The Lord is using this time of affliction to humble Israel as a means of bringing them back to Himself. But the cost is high…

^{2 (con’t)} who killed about four thousand men of the army in the field.

vayaku vamaarakhah basadeh k_earbaath alaphim ish – “And they caused to kill in the arrangement in the field according to four thousand man.” Nothing was said about how many engaged the battle or from what tribes. Also, nothing is recorded concerning the Philistine numbers. The focus is on the dead, the number of which is a multiple of four and ten.

Four is “the number four always has reference to all that is created. It is emphatically the number of Creation; of man in his relation to the world as created; while six is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city’ number.” E.W. Bullinger

Ten signifies “Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” E.W. Bullinger

Saying that they were killed in the field could be seen as a superfluous addition. As it says nothing of Israel being put to flight, where else would they be killed? As such, the words are intentionally stated to further accentuate the number for the sake of typology.

³ And when the people had come into the camp,

The words are in the singular: vayavo ha’am el ha’makhaneh – “And he came, the people, unto the encampment.” The massing of men refers to the host of Israel joined as one (he). It is in response to the first words concerning the battle in the previous verse –

4:2 – And he went out, Israel, to encounter Philistines to the battle.
4:3 – And he came, the people, unto the encampment.

^{3 (con’t)} the elders of Israel said, “Why has the Lord defeated us today before the Philistines?

vayom_eru ziqne Yisrael lamah nagaphnu Y_ehovah ha’yom liphne ph_elishtim – “And they said, aged Israel, ‘Why He smitten us, Yehovah, the day, to faces Philistines?’” Not much has changed in the past two thousand years. It is as if they have no clue why God would allow them to be defeated by their enemy.

“We are the people of the Lord! Why does all this bad stuff keep happening to us?” They are the people of the Lord under the Law of Moses, an exceptional situation that requires exceptional adherence to the law.

To not adhere is to bring a curse upon oneself. The law itself explicitly states this. Paul reexplains it for those who fail to understand –

“For as many as are of the works of the law are under the curse; for it is written, ‘Cursed is everyone who does not continue in all things which are written in the book of the law, to do them.’ ¹¹ But that no one is justified by the law in the sight of God is evident, for ‘the just shall live by faith.’ ¹² Yet the law is not of faith, but ‘the man who does them shall live by them.’” Galatians 3:10-12

So, what did Israel do that brought the curse? The answer is in Psalm 78 –

“Yet they tested and provoked the Most High God,
And did not keep His testimonies,
⁵⁷ But turned back and acted unfaithfully like their fathers;
They were turned aside like a deceitful bow.
⁵⁸ For they provoked Him to anger with their high places,
And moved Him to jealousy with their carved images.” Psalm 78:56-58

Immediately following these verses in the psalm are the details of the account before us today, which will be cited as our closing verse. Failing to understand the reason for their state of condemnation, the narrative continues…

^{3 (con’t)} Let us bring the ark of the covenant of the Lord from Shiloh to us,

niq_ekhah elenu mishiloh eth aron b_erith Y_ehovah – “We must take unto us from Shiloh Ark Covenant Yehovah.” As noted earlier, Israel is treating the ark like a talisman. Gideon won victory over the Midianites without the presence of the ark, knowing that the Lord was with him.

God is not limited to a particular place, even if His presence can be more pronounced in a particular place, such as when He dwelt between the cherubim of the ark, or when sealing the indwelt believer.

Israel failed to determine the root cause of their defeat. Instead, they trusted that an implement made by man for worshiping the Lord had a particular power that extended beyond His abilities.

Shiloh means Tranquility.

^{3 (con’t)} that when it comes among us it may save us from the hand of our enemies.”

v_eyavo b_eqirbenu v_eyoshienu mikaph oy_evenu – “And may it come in our midst. And He will cause to save us from palm ‘our hatings.’” There are various ways these words could be translated, depending on how one perceives their intent.

Calling it the Ark Covenant Yehovah signifies that in their minds the ark is intricately connected to the covenant –

“And may it come in our midst. And may it cause to save us from palm ‘our hatings.” The ark must be brought and it will save the people. The presence of the ark is capable of saving the people because it represents the covenant and they are the covenant people. Therefore, the Lord will respond simply because the ark is there.

“And may it come in our midst. And may He cause to save us from palm ‘our hatings.” The ark must be brought for the Lord to save His people. This limits the power of the Lord to the presence of the ark, or at least that its presence signifies a binding appeal to the covenant.

“And may He come in our midst. And may He cause to save us from palm ‘our hatings.” The presence of the Lord is united with the ark. In bringing the ark, the Lord comes to the camp. With the Lord in the camp, He will then save Israel based on the covenant cut between them.

Such differences are not insignificant. Each tells its own story about how Israel understood its relationship with the Lord.

The words “palm ‘our hatings’” need explanation. Though the hand and palm are similar in meaning, the yad, hand, signifies power and/or authority. The kaph, palm (and sole), signifies possession and/or the state of something. Thus, Israel is not merely under the authority of the Philistines. Rather, it has become a possession of theirs.

⁴ So the people sent to Shiloh,

Again, the people are referred to in the singular: vayishlakh ha’am Shiloh – “And he sent, the people, Shiloh.” The entire gathering singularly sends for the ark to be brought from Shiloh…

^{4 (con’t)} that they might bring from there the ark of the covenant of the Lord of hosts, who dwells between the cherubim.

vayisu misham eth aron b_erith Y_ehovah ts_evaoth yoshev ha’k_eruvim – “And they lifted, from there, Ark Covenant Yehovah Sabaoth, sitting the cherubim.” The name is changed from the previous verse. It is now the Ark of the Covenant of Yehovah Sabaoth. He is the Lord of the hosts of Israel. As such, He is expected to wield His power among the hosts, thus defeating their enemy…

^{4 (con’t)} And the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

v_esham sh_ene v_ene eli im aron b_erith ha’elohim khaph_eni u-phin_ekhas – “And there, two sons Eli with Ark Covenant the God, Hophni and Phinehas.” The narrative mentions the two sons to set up the continued narrative and to show how the words of the Lord to Eli would come to their fulfillment.

Being with the ark implies they would go with the ark. Also, its name changes again. This time it is Ark Covenant the God. It is the same term first introduced in Judges 20:27.

The use of the article is expressive. It refers to the one true God in relation to man. It is used to reveal those who are in a right relationship with Him, or to contrast those who are not in a right relationship with Him. It is already understood from the previous sermon that they are not in a right standing with God.

Eli means Foster Son. Hophni means My Hollow. Phinehas means Mouth of Brass, and thus, Mouth of Judgment.

Woe to us! We are doomed
The Lord is not with us today
Seeking out our faults, His eye has zoomed
Our sin is revealed, we have nothing to say

Let us tend to this situation
We can easily fix it, let’s do it right away
We are Israel, the great nation
We can do it here and now, yes, let’s do it today!

Get the ark! Bring it out! All will be swell
God can’t turn us down when we have it on display
With it among us, things will go well
This will turn out to be a glorious day

II. Hophni and Phinehas (verses 5-11)

⁵ And when the ark of the covenant of the Lord came into the camp, all Israel shouted so loudly that the earth shook.

vayhi k_evo aron b_erith Y_ehovah el ha’makhaneh vayariu khal Yisrael t_eruah g_edolah vatehom ha’arets – “And it is, according to entering Ark Covenant Yehovah unto the encampment, and they shouted, all Israel, acclamation whopping. And it was agitated – the earth.” The ark itself brought about the thundering excitement of the people.

If they had faith in the Lord apart from the ark, one would expect that they would be like David, who exalted the Lord as he entered into battle. The ark is never referred to in that passage. Rather, when he faced Goliath, it said –

“You come to me with a sword, with a spear, and with a javelin. But I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have defied.” 1 Samuel 17:45

Likewise, in Judges 20, it said the people went up to Bethel, where the ark was kept, to offer burnt offerings and peace offerings before the Lord. At that time, they humbled themselves before Him, not using the ark as a talisman for victory by bringing it back to the battle with them.

This has not been the attitude of the people in this account. Only by the presence of the ark are they aroused to a fevered pitch. In the first battle, they assumed the Lord was there with them. When that was proven false, they decided to bring out their talisman to wield the power of the Lord for their victory.

⁶ Now when the Philistines heard the noise of the shout, they said, “What does the sound of this great shout in the camp of the Hebrews mean?”

vayishm_eu ph_elishtim eth qol ha’t_eruah vayom_e’ru meh qol ha’t_eruah ha’g_edolah ha’zoth b_emakhaneh ha’ivrim vayed_eu – “And they heard, Philistines, voice the acclamation. And they said, ‘What voice the acclamation, the whopping, the this, in encampment the Hebrews?’”

This is the first time since Deuteronomy 15 that the term Hebrew has been used. It is derived from Eber, an ancestor who was the great, great-grandson of Noah. His name is derived from the noun ever, signifying the region beyond or on the other side. That is from the verb avar, to cross over. Thus, it signifies Crosser Over.

The uproar was so great, it was clearly heard in the Philistines’ camp. It was such a resounding cry that they must have been shocked. Israel had just been defeated, losing four thousand men. And yet, their bravado has suddenly reached a fevered pitch. You can almost hear the Philistines saying, “What on earth is going on over there?”

^{6 (con’t)} Then they understood that the ark of the Lord had come into the camp.

Rather: ki aron Y_ehovah ba el ha’makhaneh – “For Ark Yehovah, it came unto the encampment.” It is simply a statement of fact, not an understanding of the Philistines. Whenever the understanding came about, their reaction was…

⁷ So the Philistines were afraid, for they said, “God has come into the camp!”

vayir_eu ha’p_elishtim ki am_eru ba elohim el ha’makhaneh – “And they feared, the Philistines, for they said, ‘He came, god, unto the encampment.’” Saying god in the singular (the verb is singular) does not negate that they are polytheists. They are simply making a statement that a god has come into the camp.

They have their own god, Dagon, who will be introduced later, and the narrative later confirms that they are thinking of one god among many. Regardless of that, however, is the fact that they are doing what the Israelites have done by uniting the ark with the presence of Israel’s God, as if one equals the other.

As such, they are in great fear at the news…

^{7 (con’t)} And they said, “Woe to us! For such a thing has never happened before.

vayom_eru o lanu ki lo hay_ethah kazoth ethmol shilshom – “And they said, ‘Woe to us! For not it was according to this – time before, trebly.” The words ethmol shilshom, time before, trebly, form an idiom. It is equivalent to saying, “The time before, even three times as much.” Thus, it refers to searching their extended memory concerning times past and coming up with nothing.

No such event as this had happened to them before, and they did not know how to process it.

⁸ Woe to us! Who will deliver us from the hand of these mighty gods?

o lanu mi yatsilenu miyad ha’elohim ha’adirim ha’eleh – “Woe to us! Who he will cause to deliver us from hand the gods, the majesties, the these.” The adjectives and pronouns are plural. Thus, the word elohim is to be translated in the plural as “gods.” To the Philistines, there are many gods united in one hand.

It is inconceivable that they thought this was the One true God. If that were so, they would not have their own god, Dagon. As such, their concept of the word elohim is not what the Bible presents when referring to the true God. They continue with the plural to substantiate this…

^{8 (con’t)} These are the gods who struck the Egyptians with all the plagues in the wilderness.

eleh hem ha’elohim ha’makim eth mitsrayim b_ekhal makah ba’midbar – “These, they, the gods, the ‘causing to strike Egypt’ in all wound in the wilderness.” The pronouns and verb are plural this time. Therefore, it demands the plural rendering “gods.”

The word makah, wound, is given as an all-encompassing thought concerning the things that came upon Egypt, culminating in their destruction in the sea. This was remembered by the Philistines. It was an event that was prophesied in the Song of Moses –

“The people will hear and be afraid;
Sorrow will take hold of the inhabitants of Philistia.” Exodus 15:14

It is, however, the greatness of the Lord, not the greatness of Israel, that is exalted in the song. The faithfulness of the Lord to the covenant means that, despite Israel’s faithlessness, and indeed in connection with it, the Lord will reveal His greatness through them. In this case, it means through their defeat and what transpires because of it.

The Philistines don’t know this, so they must whip themselves into a greater fevered pitch than Israel. As such, there is no assurance that Israel will prevail just because of the Lord’s presence.

Egypt means Double Trouble.

Rather than seeming victory, Israel’s defeat is assured…

⁹ Be strong and conduct yourselves like men, you Philistines,

hithkhaz_equ vihyu laanashim p_elishtim – “You must seize yourselves and you must be to men, Philistines!” Israel’s bringing the ark of the Lord to the camp is what stimulates the Philistines to action. They have their proverbial backs against the wall. Therefore, they set themselves wholeheartedly to what is coming. As additional motivation, the call continues…

^{9 (con’t)} that you do not become servants of the Hebrews, as they have been to you.

pen taavdu la’ivrim kaasher av_edu lakhem – “Lest you will serve to Hebrews according to which they served to you.” Israel served the Philistines because of their unfaithfulness to the Lord. The Philistines didn’t know this, but they did know they did not want to be servants to the Hebrews. Therefore, the words warn them of the consequences of failure. Therefore…

^{9 (con’t)} Conduct yourselves like men, and fight!”

Rather: vihyithem laanashim v_enilkhamtem – “And you became to men, and you were fought!” The Philistines have gone from fear to motivation to surety of battle. They will not run from battle but allow themselves to be engaged by the enemy. This is their only choice to avoid being enslaved.

¹⁰ So the Philistines fought, and Israel was defeated, and every man fled to his tent.

Rather: vayilakhamu ph_elishtim vayinageph, Yisrael vayanusu ish l_eohalav – “And they were fought, Philistines, and he was smitten, Israel. And they fled, man to his tents.” Israel engaged the battle against the Philistines, and yet it is Israel, each man, who fled.

The seemingly jumbled-up wording, “they fled, man to his tents,” is an idiomatic expression used to indicate that all of the people fled, each man to his individual tents. In a house, there are rooms, but in a man’s camp, there are various tents. For example, Abraham had a tent, Sarah would have had her tent, etc. Thus, it is an all-encompassing statement of the man’s possessions.

^{10 (con’t)} There was a very great slaughter, and there fell of Israel thirty thousand foot soldiers.

vat_ehi ha’makah g_edolah m_eod vayipol miyisrael sh_eloshim eleph ragli – “And it was, the wound – whopping very. And he fell, from Israel, thirty thousand footman.” Instead of the wound falling upon the Philistines as it did upon Egypt in the wilderness, it fell upon Israel in a superlative way because of the loss of thirty thousand men.

Bullinger says the number thirty, “being 3 x 10, denotes in a higher degree the perfection of Divine order, as marking the right moment.”

¹¹ Also the ark of God was captured;

vaaron elohim nilqakh – “And Ark God, it was taken.” Here, the article is left off. Instead of Ark the God, it says Ark God. It is removed from Israel by the Philistines. What happens to it is the subject of Chapter 5 and a part of Chapter 6. As for the ark’s attendants…

*^{11 (fin)} and the two sons of Eli, Hophni and Phinehas, died.

u-sh_ene v_ene eli methu khap_eni u-phin_ekhas – “And two sons Eli, they died – Hophni and Phinehas.” Eli, Foster Son, is left without a son due to his failings in regard to their wickedness. It is the fulfillment of the word of the Lord spoken through Samuel.

When the battle is lost, it seems the end
Victory has been stolen away
We have lost brother and we have lost friend
The battle is lost on this tragic day

What will become of Israel
The presence of the Lord has been carried away
What will happen to us? Only time will tell
The battle is lost on this tragic day

But God can bring good out of what is evil
He has a plan to guide the way
He will overcome sin and the power of the devil
What lies ahead is a glorious day

III. A Better Priesthood

In verse 1, it noted that the word of Samuel was to all Israel. The words anticipate the events of Chapter 7. But to get there, the narrative concerning Eli, his sons, and the ark needs to be dealt with. Therefore, Israel, He Stives With God, went out to encounter the Philistines, the Weakeners, in battle.

In typology, they are those who strive to weaken the faith of others. Saying that Israel inclined upon ha’even ha’ezer, The Stone the Helper, is anticipatory of the naming of the place in Chapter 7. As such, it indicates that this is an insert, and the events, though tragic, are not the end of the story.

In Scripture, the Lord is called our Help numerous times, such as –

“Our soul waits for the Lord;
He is our help [ezer] and our shield.” Psalm 33:20

He is the Stone of Help regardless of the events that take place in this story. In fact, though seemingly contradictory, He is the Stone of Help for Israel at this time.

The Philistines inclined in Aphek, Constrain or, reflexively, Restrain. They are there to constrain Israel. In the battle, Israel was defeated, losing four thousand. The numbers signify that which is created (the world number), and the number of completeness of a cycle, where nothing is wanting.

A dispensation of the world has come to its termination. The elders of Israel cannot comprehend the loss to those who would weaken their faith. During the time of the law, faith is obscured by works. The Weakeners use the law to afflict the people.

A remedy for their loss is to bring the Ark Covenant Yehovah from Shiloh, Tranquility. The typology shows that it is the time to bring Jesus (of which the Ark is emblematic) from heaven to accomplish His mission, saving Israel from “‘palm’ our enemies.”

Israel is under the possession of the Weakeners. This is what the law does. It possesses those under it. The Gentiles were not under the Law of Moses. It had no possession over them. They are under other law, but that is not what is being dealt with. It is just an example for understanding.

Verse 4 noted the lifting of the ark from Shiloh. This is a way of describing Christ’s cross –

“Lo, My servant doth act wisely, He is high, and hath been lifted up [asah: to lift], And hath been very high.” Isaiah 53:13 (YLT)

At that time, it is called “Ark Covenant Yehovah Sabaoth.” As noted, “He is expected to wield His power among the hosts, thus defeating their enemy.” Saying “sitting the cherubim” indicates atonement. On the ark, the cherubim were on the Mercy Seat, looking downward at the place of atonement, anticipating Christ’s sacrifice.

In the same verse, it noted the two sons of Eli, Foster Son, named Hophni, My Hollow, and Phinehas, Mouth of Judgment.

As seen previously, Eli anticipates those of Israel under the law through the mediation of Aaron, the foster son without full rights of adoption. His sons are representative of the two aspects of the Aaronic Priesthood.

The Lord’s hollow, His place for filling, was used for the law. It is how the efforts between the people and the Lord came about. Likewise, the Mouth of Judgment spoke forth the judgment of God upon the people based on the law.

At that time, Eli’s sons are noted with Ark Covenant the God. In other words, it refers to those who are in a right relationship with Him or to contrast those who are not. None under the law are in a right relationship with Him because of the law. They must be brought out from under the law through faith, something even David spoke of while living under the law –

“Blessed is he whose transgression is forgiven,
Whose sin is covered.
² Blessed is the man to whom the Lord does not impute iniquity,
And in whose spirit there is no deceit.” Psalm 32:1, 2

Paul explains David’s words in Romans 4.

Verse 5 again noted “Ark Covenant Yehovah.” It anticipates Jesus, the Fulfiller of the Covenant. The shout of Israel is ascribed to the Hebrews, Crossers Over. It is the victory cry of those who have crossed over into the New Covenant through Christ’s shed blood.

The Philistines, Weakeners, not understanding the events, were terrified. They remembered the freeing of Israel from Egypt, Double Trouble. That is indicative of life under sin and without God. Man is born in sin, and he cannot redeem himself. Thus, he is in double trouble.

Verse 7 noted, “He came, God, unto the camp.” That is what is on the minds of the Philistines, and it is the reality seen in Scripture. Jesus is God. The text is stating a fact in one way, even if it was intended another way by the Philistines.

The same God who defeated Egypt had now come into the camp. The Philistines, Weakeners, understand that a spiritual battle is taking place and they must prevail. And so, the call is to be men, and they will be fought.

At this point, the victory appears to be won by the Philistines. Israel fled, and thirty thousand fell. However, the number indicates that what happened is completely within the plan and providence of God. It is the higher degree of perfection of Divine order marking the right moment (thirty) where all is complete and nothing is wanting (ten).

This is true despite the capture of the Ark God and the death of Hophni and Phinehas. The capturing of the ark, signifying the death of Christ, and its removal to the land of the Philistines has a purpose. The death of Hophni and Phinehas marked the end of the Aaronic priesthood, the means of mediation and judgment under the Old Covenant.

“For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

This completes the verses for today. Next week, more in relation to the ending of the law will be seen. All of these things happened at the same time, however, in Christ’s atoning death. Despite that, the narrative has to take them individually to reveal what God in Christ is doing.

For example, in Christ’s death, the law is annulled. There is, at the same time, the introduction of the New Covenant. There is also atonement for sin, justification before God, being sanctified and set apart to God, etc. These and so many other things were accomplished and finalized on the cross of Calvary.

But to understand each facet, these Old Testament stories are provided. Hanging the king of Ai revealed something concerning Christ’s work. Killing a thousand men with the jawbone of a donkey revealed something else.

Jephthah sacrificed his daughter and gave us other pictures. Each of these, and a host of other stories, has been compiled by God from the history of Israel to show us what He has done and is doing in redemptive history. And every detail of it is only understandable when viewed through the lens of Christ.

Let us have this attitude as we read God’s word. We should search it out and contemplate what He is telling us. It is a treasure of infinite value because it is that which tells us of His love for us as realized in the giving of Christ. Hold fast to this word, and fix your eyes on Jesus. May it be so, to the glory of God.

Closing Verse: “When God heard this, He was furious,
And greatly abhorred Israel,
⁶⁰ So that He forsook the tabernacle of Shiloh,
The tent He had placed among men,
⁶¹ And delivered His strength into captivity,
And His glory into the enemy’s hand.” Psalm 78:59-61

Next Week: 1 Samuel 4:12-22 It happened because they were not victorious… (Inglorious) (9^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

1 Samuel 4:1-11 (CG)

4 And it is, word Samuel, to all Israel.

———————

And he went out, Israel, to encounter Philistines to the battle. And they inclined upon the stone, the Helper. And Philistines, they inclined in Aphek. ² And they arranged, Philistines, to encounter Israel. And it spread, the battle. And he was smitten, Israel, to faces Philistines. And they caused to kill in the arrangement in the field according to four thousand man. ³ And he came, the people, unto the encampment. And they said, aged Israel, “Why He smitten us, Yehovah, the day to faces Philistines? We must take unto us from Shiloh Ark Covenant Yehovah. And may it come in our midst. And He will cause to save us from palm ‘our hatings.’” ⁴ And he sent, the people, Shiloh. And they lifted, from there, Ark Covenant Yehovah Sabaoth, sitting the cherubim. And there, two sons Eli with Ark Covenant the God, Hophni and Phinehas.

⁵ And it is, according to entering Ark Covenant Yehovah unto the encampment, and they shouted, all Israel, acclamation whopping. And it was agitated – the earth. ⁶ And they heard, Philistines, voice the acclamation. And they said, “What voice the acclamation, the whopping, the this, in encampment the Hebrews?” For Ark Yehovah, it came unto the encampment. ⁷ And they feared, the Philistines, for they said, “He came, god, unto the encampment.” And they said, “Woe to us! For not it was according to this – time before, trebly. ⁸ Woe to us! Who he will cause to deliver us from hand the gods, the majesties, the these. These, they, the gods, the ‘causing to strike Egypt’ in all wound in the wilderness. ⁹ You must seize yourselves and you must be to men, Philistines! Lest you will serve to Hebrews according to which they served to you. And you became to men, and you were fought!”

¹⁰ And they were fought, Philistines, Israel. And they fled, man to his tents. And it was, the wound – whopping very. And he fell, from Israel, thirty thousand footman. ¹¹ And Ark God, it was taken. And two sons Eli, they died – Hophni and Phinehas.

 

1 Samuel 4:1-11 (NKJV)

And the word of Samuel came to all Israel.

Now Israel went out to battle against the Philistines, and encamped beside Ebenezer; and the Philistines encamped in Aphek. ² Then the Philistines put themselves in battle array against Israel. And when they joined battle, Israel was defeated by the Philistines, who killed about four thousand men of the army in the field. ³ And when the people had come into the camp, the elders of Israel said, “Why has the Lord defeated us today before the Philistines? Let us bring the ark of the covenant of the Lord from Shiloh to us, that when it comes among us it may save us from the hand of our enemies.” ⁴ So the people sent to Shiloh, that they might bring from there the ark of the covenant of the Lord of hosts, who dwells between the cherubim. And the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God.

⁵ And when the ark of the covenant of the Lord came into the camp, all Israel shouted so loudly that the earth shook. ⁶ Now when the Philistines heard the noise of the shout, they said, “What does the sound of this great shout in the camp of the Hebrews mean?” Then they understood that the ark of the Lord had come into the camp. ⁷ So the Philistines were afraid, for they said, “God has come into the camp!” And they said, “Woe to us! For such a thing has never happened before. ⁸ Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who struck the Egyptians with all the plagues in the wilderness. ⁹ Be strong and conduct yourselves like men, you Philistines, that you do not become servants of the Hebrews, as they have been to you. Conduct yourselves like men, and fight!”

¹⁰ So the Philistines fought, and Israel was defeated, and every man fled to his tent. There was a very great slaughter, and there fell of Israel thirty thousand foot soldiers. ¹¹ Also the ark of God was captured; and the two sons of Eli, Hophni and Phinehas, died.

 

 

Artwork by Douglas Kallerson

1 Samuel 3:1-21
Before It Was Denuded Unto Him

(Typed 12 May 2025) In the verses today, it said Samuel did not know the Lord because he was unaware of the word of the Lord. When the Lord called to him, he needed to have it explained that it was the Lord speaking to him. Then he was able to respond and receive the word intended for him to hear.

As we will see, this doesn’t mean he doesn’t know who the Lord is. Rather, he doesn’t have an intimate relationship with Him because His word was unknown.

If that concept doesn’t bring up memories of previous times I have spoken to you, it means that either you haven’t heard me speak before or you haven’t paid attention to what I have said to you.

If the former, welcome! I hope you will learn the lesson of the word of the Lord and apply it to yourself. If the latter, you must not pay attention while I’m speaking, because I repeat the same sentiment … a lot.

Pretty much everyone knows who the Lord is. But most of the world, including churches full of people, don’t know the Lord because they don’t know the word of the Lord.

Text Verse: “None of them shall teach his neighbor, and none his brother, saying, ‘Know the Lord,’ for all shall know Me, from the least of them to the greatest of them.” Hebrews 8:11

In this verse, the author of Hebrews was speaking of the people of Israel. They had been brought out of Egypt, and He had made a covenant with their fathers, but they didn’t continue in His covenant.

Samuel was at the place of the Lord, near the tabernacle in Shiloh, and yet he didn’t know the Lord until he knew the word of the Lord. The implication is that none of Israel knew the Lord because none of them knew the word of the Lord. It was lacking in Israel at the time.

My repeated statement to the people in this church is that you cannot know God unless you know Jesus, and you cannot know Jesus unless you know the word that tells of Jesus, meaning the Bible.

Jesus explicitly told Israel that in order to know the Father, they had to know Him. For us, the only source we have to know Jesus is the Bible. As such, if you do not know the Bible, you, like Samuel in this story, do not know the Lord.

Jesus is the Word of God, and therefore, despite “knowing God,” people do not “know God.” This is the sense of what is said about Samuel. This truth continues to this day. Only when the word of the Lord was revealed to him as such did he then come to know the Lord.

The word denude means to strip something of its covering. In verse 8, it says that the word of the Lord was not “revealed” to Samuel. The word is literally “denude.” The word of God is how the Lord strips Himself of what is unknown, making Himself known to us.

Without the Bible, the Lord and His word remain unknown to us. It cannot be stressed enough, and so I say it almost every time we are together. Please! Read your Bible. It is where the Lord is revealed to us. This is a great truth that is to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. For You Called to Me (verses 1-9)

Now the boy Samuel ministered to the Lord before Eli.

v_ehanaar sh_emuel m_eshareth eth Y_ehovah liphne eli – “And the lad, Samuel, attending Yehovah to faces Eli.” In Chapter 1, Samuel was born to Hannah. Once he was weaned, he was presented to Eli, having been “asked” to the Lord for all his days. After that, statements about Samuel were interspersed between other events in Chapter 2, leading to this –

“And Samuel, ministering faces Yehovah. Lad being girded ephod – linen.” 1 Samuel 2:18
“And he grew, the lad Samuel, with Yehovah.” 1 Samuel 2:21
“And the lad, Samuel, walking and growing, and good with Yehovah and also with men.” 1 Samuel 2:26
“And the lad, Samuel, attending Yehovah to faces Eli.” 1 Samuel 3:1

The meaning of this verse is that Samuel is ministering, not to Eli but to the Lord. He is doing it in the presence of Eli, as if Eli is superintending over his ministrations. Samuel means Asked from God. Eli means Foster Son.

^{1 (con’t)} And the word of the Lord was rare in those days;

u-d_evar Y_ehovah hayah yaqar bayamim hahem – “And word Yehovah it is valuable in the days, the those.” The adjective, yaqar, valuable, is introduced here. It is derived from the verb yaqar, to be valuable or precious, which is derived from a root presumably meaning to be heavy.

Translating this as “rare” is probably a good paraphrase. When something is uncommon, it has more value. The more available something is, the less value is assigned to it. It’s why a handful of dirt is free. However, for a heavy load of dirt, there is added expense. This is next explained…

^{1 (con’t)} there was no widespread revelation.

ein khazon niphrats – “Naught vision being breached.” Another new word, the noun khazon, vision, is introduced. It is derived from khazah, to gaze at or mentally perceive. This is the only time it is mentioned in 1 Samuel, and it only becomes common later in the Old Testament.

Of this type of visual or mental perception, the word parats is used. It signifies to break out. In Genesis 30:43, it says of Jacob –

“Thus the man became exceedingly prosperous [parats], and had large flocks, female and male servants, and camels and donkeys.”

The idea is that the wealth of Jacob broke out and spread before him. The direction of the Lord through vision was valuable because it was uncommon.

² And it came to pass at that time, while Eli was lying down in his place,

vayhi bayom hahu v_eeli shokev bim_eqomo – “And it was, in the day, the it, and Eli lying in his place.” As nothing has been said to define the day at this time, the words “the day, the it” are anticipatory of what lies ahead in verse 3:4. Eli is lying down…

^{2 (con’t)} and when his eyes had begun to grow so dim that he could not see,

Though not a single translation is as mine, it reads: v_eeno hekhelu khehoth lo yukhal liroth – “And his eye – they caused to bore dim. Not he will be able to see.” The written Hebrew is not the same as the spoken –

v_eeno – And his eye (written)
v_eenav – And his eyes (spoken)

The change is probably deemed necessary because the verse goes from the singular, eye, to the plural, they. But there is no need to divert from the written word. In this case, the singular stands for the plural. This is seen elsewhere, such as –

“And thou sayest unto thy servants, Bring him down unto me, and I set mine eye upon him.” Genesis 44:21 (YLT)

The singular eye refers to the perception of both eyes. As such, this is probably referring not only to Eli’s failing eyesight in both eyes, but also his lack of receiving vision in his mental perception. It is an explanation for the coming account. There was no vision left to Eli…

³ and before the lamp of God went out

v_ener elohim terem yikhbeh – “And lamp God, before it will extinguish.” This is at the end of the night hours before the dawn comes, as can be deduced from Exodus 27:20, 21 –

“And you shall command the children of Israel that they bring you pure oil of pressed olives for the light, to cause the lamp to burn continually. ²¹ In the tabernacle of meeting, outside the veil which is before the Testimony, Aaron and his sons shall tend it from evening until morning before the Lord. It shall be a statute forever to their generations on behalf of the children of Israel.”

The wee hours of the morning would be the time of day when the lamp would be close to running out of oil.

^{3 (con’t)} in the tabernacle of the Lord where the ark of God was, and while Samuel was lying down,

In the NKJV, the clauses are jumbled, and thus the sense is lost. Also, saying “tabernacle” is wrong: u-sh_emuel shokev b_eheikhal Y_ehovah asher sham aron elohim – “and Samuel lying in portico Yehovah, where there Ark God.” Samuel is not lying where the ark is. Rather, he is lying in the area where the ark is.

The ark was in the most holy place of the tabernacle. The lamp was in the holy place outside the veil of the most holy place. The words show the nearness of Samuel to the tabernacle. He is residing in the area where he can minister to the Lord before Eli. It is at this time…

⁴ that the Lord called Samuel.

vayiqra Y_ehovah el sh_emuel – “And He called, Yehovah, unto Samuel.” Yehovah calls with an audible voice to him. It is possible, but seemingly unlikely based on verse 10, that this was from the Most Holy Place where the ark was located. Rather, it seems more likely that His word is coming to Samuel’s ears directly in an audible form of revelation without regard to location.

^{4 (con’t)} And he answered, “Here I am!”

vayomer hineni – “And he answered, ‘Behold me!’” Samuel hears a call. As a young man in the portico, placed there to tend to the needs of the tabernacle and those who ministered there, he naturally responds and gets up…

⁵ So he ran to Eli and said, “Here I am, for you called me.”

vayarats el eli vayomer hin_eni ki qaratha li – “And he ran unto Eli, and he said, ‘Behold me! For you called to me.’” Knowing that Eli’s eyes were bad, he would have assumed the old man needed help with something and rushed over to see how he could assist…

^{5 (con’t)} And he said, “I did not call; lie down again.”

The verbs in Eli’s response are imperative: vayomer lo qarathi shuv sh_ekhav – “And he said, ‘Not I called! You must return and you must lie down!’” The use of the imperative may indicate Eli was annoyed at the disturbance. Therefore, it says…

^{5 (con’t)} And he went and lay down.

vayelekh vayishkav – “And he walked, and he laid down.” Samuel was probably thinking it had been a dream, but it had seemed real to him.

⁶ Then the Lord called yet again, “Samuel!”

vayoseph Y_ehovah q_ero od sh_emuel – “And He added, Yehovah – call again Samuel.” Although He probably called him by name, as in verse 10, that is probably not the intent. Rather, at this time, like before, it is a narrative explaining that the Lord called him.

^{6 (con’t)} So Samuel arose and went to Eli, and said, “Here I am, for you called me.” He answered, “I did not call, my son; lie down again.”

vayaqam sh_emuel vayelekh el eli vayomer hin_eni ki qaratha li vayomer lo qarathi veni shuv sh_ekhav – “And he arose, Samuel, and he walked unto Eli, and he said, ‘Behold me! For you called to me.’ And he said, ‘Not I called, my son! You must return and you must lie down!’” This time, it doesn’t say he ran to Eli. Rather, he got up and went to him, probably without feeling rushed like the first time. Maybe he thought Eli was calling out in a dream.

It could be that the sharp response of Eli last time has made Samuel leery about annoying him. And that seems to be what happened because Eli again uses the same imperative verbs, repeating himself. Both of them are probably confused at this point. Thus, the narrator provides an explanatory insert…

⁷ (Now Samuel did not yet know the Lord, nor was the word of the Lord yet revealed to him.)

u-sh_emuel terem yada eth Y_ehovah v_eterem yigaleh elav d_evar Y_ehovah – “And Samuel – before he knew Yehovah, and before it was denuded unto him word Yehovah.” The words introduce the subject, “And Samuel.” They next explain his state.

Not knowing Yehovah does not mean he didn’t know about Him. It means he didn’t have a personal connection to Him through divine revelation (word Yehovah). Having the word denuded indicates the intimate connection between the word and the Lord Himself. When the word is uncovered, the Lord is made known.

⁸ And the Lord called Samuel again the third time. So he arose and went to Eli, and said, “Here I am, for you did call me.”
Then Eli perceived that the Lord had called the boy.

vayoseph Y_ehovah q_ero sh_emuel bash_elishith vayaqam vayelekh el eli vayomer hin_eni ki qaratha li vayaven eli ki Y_ehovah qore lanaar – “And He added, Yehovah – call Samuel in the third. And he arose, and he walked unto Eli, and he said, ‘Behold me! For you called to me!’ And he discerned, Eli, for Yehovah calling to the lad.” Being a bit slow on the uptake, Eli finally realizes what is going on. He probably didn’t expect the word to come to Samuel like this, but now he has to admit it has taken place.

Ellicott rightly says, “…this ignorance of Samuel served God’s design, as it gave Eli the fuller assurance of the truth of God’s call and message to Samuel.”

⁹ Therefore Eli said to Samuel, “Go, lie down; and it shall be, if He calls you, that you must say, ‘Speak, Lord, for Your servant hears.’” So Samuel went and lay down in his place.

vayomer eli lish_emuel lekh sh_ekhav v_ehayah im yiqra elekha v_eamarta daber Y_ehovah ki shomea avdekha vayelekh sh_emuel vayishkav bim_eqomo – “And he said, Eli to Samuel, ‘You must walk! You must lie down! And it became if He will call unto you, and you said, “You must speak, Yehovah, for hearing – your servant.”’ And he walked, Samuel, and he laid down in his place.”

Again using imperatives, but this time understanding the situation, Eli urges him to go lie down again in anticipation of another calling. As for the words, “You must speak, Yehovah,” this is one of many verses that disproves the common Jewish teaching that people never spoke the divine name. The text would not say he was to do so if they never did. Despite Eli’s instructions, Samuel doesn’t address Him by name…

¹⁰ Now the Lord came and stood and called as at other times, “Samuel! Samuel!”
And Samuel answered, “Speak, for Your servant hears.”

vayavo Y_ehovah vayithyatsav vayiqra kh_epaam b_epaam sh_emuel sh_emuel vayomer sh_emuel daber ki shomea avdekha – “And He came, Yehovah, and He will station Himself. And He called, according to beat in beat, ‘Samuel, Samuel.’ And he said, Samuel, ‘You must speak, for hearing, Your servant.’” The reflexive verb, translated as “He will station Himself,” does not have to mean that the Lord is physically present there, although that is also not out of the question.

It may mean that the Lord’s presence, regardless of any physical manifestation, has manifested Himself. The word coming in verse 15 describes a sort of manifestation, like looking in a mirror.

The words “according to beat, in beat” are a Hebraism meaning “done as it was done before.” The Lord called for Samuel, and he responded accordingly…

The word of God, holy and pure
Given to us from His wise and loving hand
Through it, our faith can be strong and sure
Through it, the Lord’s will we understand

What is right for salvation unto life?
How can we know when something is wrong?
Through the word, we can weed out theological strife
And have doctrine sure, sound, and strong

Praise be to God for this precious word
Praise to Him who has shown us what is true and right
The pages of the Bible are a precious cutting sword
Weeding out falsity and revealing His glorious light

II. Until Vanishment (verses 11-21)

¹¹ Then the Lord said to Samuel: “Behold, I will do something in Israel at which both ears of everyone who hears it will tingle.

vayomer Y_ehovah el sh_emuel hineh anoki oseh davar b_eyisrael asher kal shom_eo t_etsilenah shete az_enav – “And He said, Yehovah, unto Samuel, ‘Behold! I doing word in Israel which all hearing it, they will tinkle, two his ears.’” The Lord introduces a word, tsalal, signifying to tinkle as through vibration. It is used here to describe a coming disaster.

It will be used in a similar fashion concerning the destruction of Jerusalem in 2 Kings 21:2 and Jeremiah 19:3. The last use will be in Habakkuk 3:16 when referring to the quivering of lips while in distress. Thus, this is an expression of horrified shock, as if the ears are ringing from the vibration of bad news.

¹² In that day I will perform against Eli all that I have spoken concerning his house, from beginning to end.

bayom ha’hu aqim el eli eth kal asher dibarti el beitho hakhel v_ekhaleh – “In the day, the it, I must cause to rise unto Eli all which I spoke unto his house, beginning and completing.” The words “all which I spoke” refer to the words of the Lord through the man of God in verses 2:27-36. Saying “beginning and completing” means that nothing that He spoke would be omitted.

The Lord is repeating this to Samuel so that he is aware of what will take place…

¹³ For I have told him that I will judge his house forever for the iniquity which he knows,

v_ehigadti lo ki shophet ani eth beitho ad olam ba’avon asher yada – “For I caused to disclose to him, for judging, I, his house – until vanishment – in perversity which he knew.” The meaning of “caused to disclose” is that God sent His messenger to Eli to tell him what was coming in the judgment He would mete out.

The “perversity which he knew” is…

^{13 (con’t)} because his sons made themselves vile, and he did not restrain them.

ki m_eqal_elim lahem banav v_elo khihah bam – “For trivializing to them, his sons, and not he rebuked in them.” The word qalal means to be or make light. Just as honoring someone gives the sense of heaviness, trivializing someone is to make them light.

One can get the sense from Genesis 12:3, “And let me bless ‘blessing you,’ and trivializing you – I will execrate.” The meaning is that the Lord promised to bless those blessing Abraham, but He would execrate those who trivialized (made light of) him.

The sons of Eli had trivialized themselves despite their office, which demanded that they honor the Lord through their actions. It was Eli’s responsibility to rebuke them, but he failed to do so. Therefore, judgment was coming upon Eli’s house.

¹⁴ And therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be atoned for by sacrifice or offering forever.”

v_elakhen nishbati l_eveith eli im yith_ekaper avon beith eli b_ezevakh u-b_eminkhah ad olam – “And thus I was sevened to house Eli if it will atone itself, perversity house Eli, in sacrifice and in present until vanishment.” The word shava signifies to swear. However, it is derived from sheva, seven, the number of spiritual perfection.

The idea is that of completion, as if having repeated a declaration seven times. Saying “I was sevened” means that the Lord has determined and affirmed the matter. In this case, sacrifices and presents required by the law will never atone for their conduct again.

The repetition of ad olam, until vanishment, from the previous verse fully explains the matter. The judgment is determined, and it will be permanent. With that understood, it next says…

¹⁵ So Samuel lay down until morning, and opened the doors of the house of the Lord.

vayishkav sh_emuel ad ha’boqer vayiphtakh eth dalthoth beith Y_ehovah – “And he will lie, Samuel, until the morning. And he will open doors, house Yehovah.” This is the first reference to something other than the tabernacle that the Lord directed to be constructed while in the wilderness. That was a movable tent with a surrounding courtyard that was also movable.

However, now being at Shiloh, some sort of edifice was built around it, or instead of it, or part of it. Samuel’s duties apparently included the opening of these doors. The matter-of-fact nature of the words signifies that this was a regular occurrence.

^{15 (con’t)} And Samuel was afraid to tell Eli the vision.

u-sh_emuel yare mehagid eth hamar_eah el eli – “And Samuel, he feared from causing to declare the manifestation unto Eli.” The word here, mar_eah signifies a type of vision. In Exodus 38:8, it is used of the bronze mirrors of the women who served at the tabernacle. Therefore, it is some type of manifestation, whether physical or merely visual. Despite his fear of speaking…

¹⁶ Then Eli called Samuel and said, “Samuel, my son!”
He answered, “Here I am.”

vayiqra eli eth sh_emuel vayomer sh_emuel beni vayomer hineni – “And he will call, Eli, Samuel. And he will say, ‘Samuel, my son.’ And he will say, ‘Behold me!’” A friendly relationship is noted in the words “my son.” But it is also a note of authority from a greater to a lesser. It is how Joshua addressed Achan after his sin was exposed through the casting of the lot.

Samuel acknowledges this state of authority in his response, awaiting Eli’s continued words…

¹⁷ And he said, “What is the word that the Lord spoke to you?

Rather, leaving the source somewhat indefinite: vayomer mah ha’davar asher diber elekha – “And he will say, ‘What the word which He spoke unto you?’” Eli doesn’t have to say, “the Lord.” It is understood who the word came from. He next intensifies his words…

^{17 (con’t)} Please do not hide it from me.

al na t_ekhakhed mimeni – “Not, I pray, you will secrete from me.” He asked for the word of the Lord. Now he asks for the entire word without anything kept back. In other words, “Don’t paraphrase his words, don’t generalize them, and don’t attempt to withhold them either.” He is asking for an exacting account of what was said. He then intensifies his words further…

^{17 (con’t)} God do so to you, and more also, if you hide anything from me of all the things that He said to you.”

koh yaaseh l_ekha elohim v_ekhoh yosiph im t_ekhakhed mimeni davar mikal ha’davar asher diber elekha – “Thus He will do to you, God, and thus He will cause to add, if you will secrete from me word from all the word which he spoke unto you.’” This is a particular adjuration that began in Ruth and continues until 2 Kings.

It is used to form an absolute assertion or a firm adjuration. Associated with it comes an implied threat upon the speaker or the one being spoken to, sometimes for noncompliance and sometimes as a matter of fact.

In this case, Eli is adjuring Samuel to speak as requested. If he fails to do so, he will ask God to take corrective action on Samuel even more severe than he knows is coming upon him, which he knows is coming because the Lord has circumvented him and gone to Samuel. Therefore…

¹⁸ Then Samuel told him everything, and hid nothing from him. And he said, “It is the Lord. Let Him do what seems good to Him.”

vayaged lo sh_emuel eth kal ha’d_evarim v_elo khikhed mimenu vayomer Y_ehovah hu ha’tov b_eenav yaaseh – “And he caused to declare to him, Samuel, all the words. And not he secreted from him. And he will say, ‘“Yehovah, He. The good in his eyes He will do.’” The NKJV gives the sense, even if a bit of a paraphrase.

Eli is resigned to the word, knowing it will come about. At the same time, he indicates his understanding that the Lord is just and fair. Despite his weakness and unprofitableness as a judge and priest, he was still faithful to accept the will of the Lord.

¹⁹ So Samuel grew, and the Lord was with him and let none of his words fall to the ground.

vayigdal sh_emuel v_eY_ehovah hayah imo v_elo hipil mikal d_evarav artsah – “And he will grow, Samuel. And Yehovah, He was with him. And not He caused to fall from all his words, ground-ward.” It seems unlikely that this refers to Samuel’s words, but the words of the Lord through Samuel. The verb is causative. As such, the Lord is upholding the prophecies Samuel spoke. This is similar to other instances –

“Blessed be the Lord, who has given rest to His people Israel, according to all that He promised. There has not failed one word of all His good promise, which He promised through His servant Moses.” 1 Kings 8:56

²⁰ And all Israel from Dan to Beersheba knew that Samuel had been established as a prophet of the Lord.

vayeda kal Yisrael midan v_ead b_eer shava ki neeman sh_emuel l_enavi laY_ehovah – “And it will know, all Israel, from Dan and until Beer-Sheba, for being faithful, Samuel, to prophet to Yehovah.” This is the second of seven times this phrase is used in the Old Testament. It will be used twice in reverse in the Chronicles, saying, “from Beersheba to Dan.” It signifies the entirety of the land and people of Israel within the borders of Canaan.

Dan is the northernmost point of reference, while Beersheba is the southernmost.

Dan means Judge. Beersheba means both Well of Seven and Well of Oath. As for the statement about Samuel, the same word was used when referring to Moses –

“Not so with My servant Moses;
He is faithful in all My house.” Numbers 12:7

Moses was faithful in the Lord’s house, and Samuel is a faithful prophet to the Lord.

²¹ Then the Lord appeared again in Shiloh.

vayoseph Y_ehovah l_eheraoh v_eshiloh – “And He will cause to add, Yehovah, to be seen in Shiloh.” The chapter began with no vision coming through. Now, at the end of the chapter, that is turned around. Because of Samuel, there is vision once again. Shiloh means Tranquility.

The appearing of the Lord is explained in the next words…

*^{21 (fin)} For the Lord revealed Himself to Samuel in Shiloh by the word of the Lord.

ki niglah Y’hovah el sh_emuel b_eshilo bidvar Y_ehovah – “For He was denuded, Yehovah, unto Samuel in Shilo in word Yehovah.” Notice that the final h drops off Shiloh of the previous clause.  The appearance of the Lord is through the word of the Lord. It is how the Lord reveals Himself.

From this point, Samuel will be mentioned one more time in verse 4:1 and then not again until verse 7:2.

The Word of God – holy, pure, and perfect too
It is given to satisfy man’s weary soul
Let us take an eternal view
And come to know this precious scroll

In the Book of Life, our names will be
We pursued His word and found Jesus
The Lord’s redeemed by the glassy sea
Great things God has done for us

Open it! The precious Book of Life
Accept what it says, it is holy and true
Through the word comes ending of the strife
And the beginning of something new

III. Know the Lord

In the verses today, it noted Samuel ministering to the Lord before Eli. It is reflective of Christ’s work to the Lord being accomplished before the precepts of the law, represented by Eli, Foster Son, meaning the state of being under the law.

That the word of the Lord was valuable, meaning rare, in those days is an excellent representation of the state of Israel. There was no prophetic utterance during the intertestamental period from the time of Malachi until the coming of John the Baptist, a period of about 430 years.

Eli is described as lying down and not being able to see. It is an excellent description of the law at that time. It was old, ineffective, and unable to perceive its unprofitableness. The singular use of eye instead of eyes shows the myopic nature of the law. Thus, they, meaning vision and prophecy, were lost to it.

The note about the lamp of God going out is an indication that the light of the law, which only anticipated the coming of Christ, would go out at the dawning of the day. This is exactingly reflected in Jesus’ words about John –

“If I bear witness of Myself, My witness is not true. ³² There is another who bears witness of Me, and I know that the witness which He witnesses of Me is true. ³³ You have sent to John, and he has borne witness to the truth. ³⁴ Yet I do not receive testimony from man, but I say these things that you may be saved. ³⁵ He was the burning and shining lamp, and you were willing for a time to rejoice in his light. ³⁶ But I have a greater witness than John’s; for the works which the Father has given Me to finish—the very works that I do—bear witness of Me, that the Father has sent Me.” John 5:31-36

John was the last prophet before Jesus. He was the end of the burning, shining lamp of the law, which was given to anticipate the coming of Christ. With his arrival, the lamp was all but through.

The threefold calling by the Lord to Samuel, Asked from God, who represents the seed of the state of grace (Hannah), signifies the divine completeness of the time of the law. The seed of the state of grace is being called while under the law (Eli, Foster Son), alerting it that the time had come.

The back-and-forth between Samuel and Eli is given to reveal this. Finally, the Lord’s calling is responded to by Samuel, and the assurance was that the Lord’s prophecy against Eli, Foster Son, would be fulfilled in its entirety (begging and completing). It would be a judgment on his house until vanishment, meaning forever. Every word would be accomplished, without anything being left undone.

The deeds of Eli’s sons are particularly highlighted, along with his not restraining them. Though their names are not used in this passage, remembering them is appropriate: My Hollow and Mouth of Brass (meaning Mouth of Judgment).

Eli is the state of those under law. Hophni is not the law itself but the medium by which the Lord conducted his affairs. The law is the filling of that medium. It is that which fills the Hollow. Phinehas is the judgment of the law. Those who had administered the law had trivialized these things, and nothing was said about it in correction.

For this reason, the Lord told Samuel, adamantly affirming, that sacrifices and presents (the basis for atonement under the law) would never atone for such transgressions again, forever.

The meaning of these verses is clear: the state of the law (Eli) and its house (meaning the roles of Hophni and Phinehas) would be ended forever. The sacrifices and offerings of the law would no longer be effective.

The reason this was spoken by the Lord to Samuel, who had not yet known the word of the Lord, was rightly noted by Ellicott, “this ignorance of Samuel served God’s design, as it gave Eli the fuller assurance of the truth of God’s call and message to Samuel.”

Those under law would never imagine that the law would end were it not for the Lord’s word to be spoken through the seed of grace. This fact is proven true to this day as those under the law still disregard the premise entirely, and even those who were called by grace continually get seduced back into law observance.

The final three verses are not given as a chronological marker that necessarily occurs before the events of Chapters 4 to 6. They simply form points of fact –

1) Samuel grew and the Lord was with him, and He caused none of his words to fall groundward, 2) All Israel, from Dan to Beersheba, knew that Samuel had been established a prophet of the Lord, and 3) Yehovah appeared again in Shiloh and he was denuded (made fully known) unto Samuel “in Shilo in word Yehovah.”

Being points of fact, they are to be offset from the rest of the narrative. From there, the opening clause of Chapter 4 will then be followed by a long parenthetical thought that ends in Chapter 7. After the events of those chapters are explained, I will explain why this is so.

The explanation for the contents of the chapter is complete, except for those points. The time of the law had a promised end. It was to be replaced by the time of grace. Jesus is the Seed of grace that allows us to likewise become the seed of grace, represented by Samuel and the “seven” that Hannah’s song proclaimed were born to her.

Samuel has thus far dealt almost exclusively with the idea of law versus grace. God is telling the world, beginning with Israel, both in the word and in historical lessons, that the law is incapable of restoring us to Him. Only through Jesus’ fulfillment of it is that restoration possible.

But this brings us back to the main point of the opening comments today. How can you know if you are obligated to observe the law, some select parts of it, or if it is entirely set aside unless you know the Bible?

I can tell you until I am blue in the face, but if I die this afternoon (then I will really be blue in the face!), someone else will take my place in your life. That person may say just the opposite of what I tell you. “Charlie didn’t know what he was talking about! If you eat pork, you can’t be saved.”

And so, for the rest of your life, you give up on ham, pork, chitlins, bacon (oh, bacon!), and all of the other delicious byproducts that come from our porky friends. What a waste! And it is all because you failed to check the manual.

Your walk with the Lord is ultimately up to you. My advice is that you make it a good one by knowing what He has done for you. In doing so, you will know of the freedom that He offers to the people of the world. Be sure to know the Lord by knowing His word.

Closing Verse: “And Pharaoh said, ‘Who is the Lord, that I should obey His voice to let Israel go? I do not know the Lord, nor will I let Israel go.” Exodus 5:2

Next Week: 1 Samuel 4:1-11 To make a rhyme, I made up a word, envampment… (He Came, God, Unto the Encampment) (8^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

 

1 Samuel 3:1-21 (CG)

And the lad, Samuel, attending Yehovah to faces Eli. And word Yehovah it is valuable in the days, the those. Naught vision being breached. ² And it was, in the day, the it, and Eli lying in his place. And his eye – they caused to bore dim. Not he will be able to see. ³ And lamp God, before it will extinguish, and Samuel lying in portico Yehovah, where there Ark God. ⁴ And He called, Yehovah, unto Samuel. And he answered, “Behold me!” ⁵ And he ran unto Eli, and he said, “Behold me! For you called to me.”

And he said, “Not I called! You must return and you must lie down!” And he walked, and he laid down.”

⁶ And He added, Yehovah – call again Samuel.

And he arose, Samuel, and he walked unto Eli, and he said, “Behold me! For you called to me.” And he said, “Not I called, my son! You must return and you must lie down!” ⁷ (And Samuel – before he knew Yehovah, and before it was denuded unto him word Yehovah.)

⁸ And He added, Yehovah – call Samuel in the third. And he arose, and he walked unto Eli, and he said, “Behold me! For you called to me!”

And he discerned, Eli, for Yehovah calling to the lad. ⁹ And he said, Eli to Samuel, “You must walk! You must lie down! And it will be if He will call unto you, and you will say, ‘You must speak, Yehovah, for hearing – your servant.” And he walked, Samuel, and he laid down in his place.

¹⁰ And He came, Yehovah, and He will station Himself. And He called, according to beat in beat, “Samuel, Samuel.”

And he said, Samuel, “You must speak, for hearing, Your servant.”

¹¹ And He said, Yehovah, unto Samuel, “Behold! I doing word in Israel which all hearing it, they will tinkle, two his ears. ¹² In the day, the it, I must cause to rise unto Eli all which I spoke unto his house, beginning and completing. ¹³ For I have caused to disclose to him, for judging, I, his house – until vanishment – in perversity which he knew. For trivializing to them, his sons, and not he rebuked in them. ¹⁴ And thus I was sevened to house Eli if it will atone itself, perversity house Eli, in sacrifice and in present until vanishment.”

¹⁵ And he will lie, Samuel, until the morning. And he will open doors, house Yehovah. And Samuel, he feared from causing to declare the manifestation unto Eli. ¹⁶ And he will call, Eli, Samuel. And he will say, “Samuel, my son.”

And he will say, “Behold me!”

¹⁷ And he will say, “What the word which He spoke unto you? Not, I pray, you will secrete from me. Thus He will do to you, God, and thus He will cause to add, if you will secrete from me word from all the word which he spoke unto you. ¹⁸ And he caused to declare to him, Samuel, all the words. And not he secreted from him. And he will say, “Yehovah, He. The good in his eyes He will do.”

¹⁹ And he will grow, Samuel. And Yehovah, He was with him. And not he caused to fall from all His words, ground-ward. ²⁰ And it will know, all Israel, from Dan and until Beer-Sheba, for being faithful, Samuel, to prophet to Yehovah. ²¹ And He will cause to add, Yehovah, to be seen in Shiloh. For He was denuded, Yehovah, unto Samuel in Shilo in word Yehovah.

 

1 Samuel 3:1-21 (NKJV)

Now the boy Samuel ministered to the Lord before Eli. And the word of the Lord was rare in those days; there was no widespread revelation. ² And it came to pass at that time, while Eli was lying down in his place, and when his eyes had begun to grow so dim that he could not see, ³ and before the lamp of God went out in the tabernacle of the Lord where the ark of God was, and while Samuel was lying down, ⁴ that the Lord called Samuel. And he answered, “Here I am!” ⁵ So he ran to Eli and said, “Here I am, for you called me.”

And he said, “I did not call; lie down again.” And he went and lay down.

⁶ Then the Lord called yet again, “Samuel!”

So Samuel arose and went to Eli, and said, “Here I am, for you called me.” He answered, “I did not call, my son; lie down again.” ⁷ (Now Samuel did not yet know the Lord, nor was the word of the Lord yet revealed to him.)

⁸ And the Lord called Samuel again the third time. So he arose and went to Eli, and said, “Here I am, for you did call me.”

Then Eli perceived that the Lord had called the boy. ⁹ Therefore Eli said to Samuel, “Go, lie down; and it shall be, if He calls you, that you must say, ‘Speak, Lord, for Your servant hears.’” So Samuel went and lay down in his place.

¹⁰ Now the Lord came and stood and called as at other times, “Samuel! Samuel!”

And Samuel answered, “Speak, for Your servant hears.”

¹¹ Then the Lord said to Samuel: “Behold, I will do something in Israel at which both ears of everyone who hears it will tingle. ¹² In that day I will perform against Eli all that I have spoken concerning his house, from beginning to end. ¹³ For I have told him that I will judge his house forever for the iniquity which he knows, because his sons made themselves vile, and he did not restrain them. ¹⁴ And therefore I have sworn to the house of Eli that the iniquity of Eli’s house shall not be atoned for by sacrifice or offering forever.”

¹⁵ So Samuel lay down until morning, and opened the doors of the house of the Lord. And Samuel was afraid to tell Eli the vision. ¹⁶ Then Eli called Samuel and said, “Samuel, my son!”

He answered, “Here I am.”

¹⁷ And he said, “What is the word that the Lord spoke to you? Please do not hide it from me. God do so to you, and more also, if you hide anything from me of all the things that He said to you.” ¹⁸ Then Samuel told him everything, and hid nothing from him. And he said, “It is the Lord. Let Him do what seems good to Him.”

¹⁹ So Samuel grew, and the Lord was with him and let none of his words fall to the ground. ²⁰ And all Israel from Dan to Beersheba knew that Samuel had been established as a prophet of the Lord. ²¹ Then the Lord appeared again in Shiloh. For the Lord revealed Himself to Samuel in Shiloh by the word of the Lord.

 

 

Artwork by Doug Kallerson.

1 Samuel 2:27-36
To Languish, Your Soul

(Typed 5 May 2025) It may seem like there is unnecessary information compiled in the main body of the sermons at times. For example, you ask yourself, “Why is Charlie giving us all of the possible meanings of someone’s name?”

The question is valid, as I’ve not heard other sermons go through such things. I’m not sure I’ve even heard sermons give the meaning of people’s names at all, much less the various possibilities that a name may have.

However, the name of a person is provided to give information about what God is telling us. Having the wrong meaning for a name means getting wrong information. As different Hebrew scholars evaluate the meaning of a given name differently, all reasonable possible meanings need to be considered.

Once the verses have been evaluated, I then take the information and consider what the Lord is telling us. By doing this, determining which meaning is the correct one, or at least the most likely, is much easier to determine.

Having all of the information allows me to think things through and come to conclusions. However, if I were to not include all of that information, someone would inevitably ask, “How did you come to that conclusion?” Berk would do that from time to time, making sure I wasn’t making stuff up.

Without having it all available, I would not remember and would have to go through the entire passage again to provide an answer. Therefore, a lot of effort is saved by keeping all of my research in the body of the sermon, even if it is a bit overwhelming.

Text Verse: “Therefore, if perfection were through the Levitical priesthood (for under it the people received the law), what further need was there that another priest should rise according to the order of Melchizedek, and not be called according to the order of Aaron?” Hebrews 7:11

Like giving all the information on the meaning of names, at times, I also include other scholars’ comments and explain whether I agree or disagree with them. They may say something I think someone will ask about later.

There is no way I can remember everything I read. Therefore, if I think someone is going to bring up a particular point from a passage that someone like John Lange has commented on, especially when he has done so in an eloquent manner, it is prudent to include it.

It isn’t my intent to sound smarter than others by quoting them and then saying I disagree with their analysis. Rather, their point may be excellent and convincing to others, even if it is wrong. By including their thoughts with my counterargument, I have established why I disagree. Therefore, the hearers can make a more complete decision for themselves.

I enjoy the details. They matter to me, and I want them to matter to you. Someday, someone may ask you about a passage from Joshua, and you may be able to say, “Our preacher did a sermon on that. This is what he said.”

You can find and download all previous sermons, commentaries, and studies from the Superior Word website and share them with others. Whether someone agrees with my analysis or not isn’t the point. Rather, they have the information that led me to my conclusion. From there, they can decide on their own whether they accept it or not.

I appreciate each of you who listens to these sermons. They are a reflection of my thoughts about each passage in what I am convinced is the written word of God, given for us to understand what is on His mind. That truth continues in our passage today.

It’s all to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. They Will Be Lightened (verses 27-36)

The account of Hannah bearing and weaning Samuel, presenting the boy to Eli, and praising the Lord for her son has transitioned to the failed priesthood of Eli, especially pointing out the wickedness of his two sons.

Samuel was given in contrast to them, where the words said, “And the lad, Samuel, walking and growing and good with Yehovah and also with men.” Remembering the context, the verses of this section begin with…

²⁷ Then a man of God came to Eli

vayavo ish elohim el eli – “And he will come, man God, unto Eli.” Nothing is said about who this man is, where he is from, etc. In fact, after speaking, the account ends with his words, not with a note about him departing or any response.

It is a matter-of-fact narrative with only these words to enlighten us concerning the speaker. His introduction is similar to that of Judges 6:8, where a man, a prophet, appeared to the people of Israel, rebuking them for not heeding the voice of the Lord.

Likewise, in Judges 13, at the announcement of the coming birth of Samson, the term ish ha’elohim, man the God, is used. The difference in such accounts provides specific information about the surrounding narrative.

Moses, for example, is called ish ha’elohim, man the God, in Deuteronomy 33:1 and Joshua 14:6. Considering these things, this man of God explains his purpose in coming to Eli…

^{27 (con’t)} and said to him, “Thus says the Lord:

vayomer elav koh amar Y_ehovah – “and he said unto him, ‘Thus He said, Yehovah.’” The man of God has come to transmit the word of the Lord to Eli. Therefore, even though he isn’t identified as a prophet as was the man in Judges 6, it is implied in the proclamation. Eli, Foster Son, is being given insight into the mind and intent of the Lord…

^{27 (con’t)} ‘Did I not clearly reveal Myself to the house of your father when they were in Egypt in Pharaoh’s house?

Rather, the Lord is making an assertion: ha’nigloh niglethi el beith avikha bih_eyotam b_emitsraim l_eveith paroh – “Being denuded, I was denuded unto house your father in their being in Egypt, to house Pharaoh.” This man of God begins with a thought concerning Egypt. This is similar to what was spoken by the prophet in Judges 6, when he said –

“Thus says the Lord God of Israel: ‘I brought you up from Egypt and brought you out of the house of bondage; ⁹ and I delivered you out of the hand of the Egyptians and out of the hand of all who oppressed you, and drove them out before you and gave you their land.’” Judges 6:8, 9

Rather than talking about being brought up from Egypt and being delivered from their oppressive hands, this man addresses the issue concerning “the house of your father” when they were in Egypt, even in Pharaoh’s house.

In other words, this is not a general address to the people of Israel but a specific address to the house of Aaron, the priestly line, of whom Eli now sat as representative before God.

The Lord, through this man of God, used the word galah, to denude. The Lord metaphorically stripped Himself to reveal who He was and what His intent for Aaron’s house was.

The use of the infinitive, “Being denuded, I was denuded,” is given to show that He completely revealed Himself concerning their relationship, holding nothing back.

As such, there should be a mutual understanding between the priests and the Lord, including a close and personal relationship built on respect from the priests, which would naturally lead to care and acceptance of their priestly duties from the Lord.

Aaron was first mentioned in Exodus 4:14. He was mentioned more than forty times by name through Exodus 12, which saw the institution of the Passover at the exodus from Egypt. It is these events that led to his selection as the high priest, with the line of the priesthood being designated through him.

As such, the words, “unto house your father in their being in Egypt, to house Pharaoh,” are explanatory of when the Lord denuded himself before Aaron. He exposed His greatness in the judgments upon Egypt through Moses and Aaron. Only after those momentous events was Aaron’s line called, and the instructions for the priesthood given.

In other words, the thought is something like, “Even before you were appointed as My high priest, establishing the covenant upon which your priesthood stands, I revealed My greatness. These things were done apart from your priesthood, and it is from them that your priesthood was established, not the other way around.”

The Lord magnified himself apart from the Aaronic priesthood. The Aaronic priesthood is not what brought about the glory of the Lord. However, the glory of the Lord should be maintained in the Aaronic priesthood. This failed to be the case. This thought is next explicitly stated by the man of God…

²⁸ Did I not choose him out of all the tribes of Israel to be My priest,

u-ba’khor oto mikal shivte Yisrael li l_ekhohen – “And choose him from all scepters Israel to Me to priest.” Only after thoroughly denuding Himself to Aaron through His judgments upon Egypt, through the rods of Moses and Aaron, did He then choose Aaron of the tribe of Levi to be priest. As priest, he was then appointed…

^{28 (con’t)} to offer upon My altar, to burn incense, and to wear an ephod before Me?

laaloth al mizb_ekhi l_ehaq_etir q_etoreth laseth ephod l_ephanay – “To ascend upon My altar, to cause to burn fumigation, to lift ephod to My faces.” The Lord, through the man of God, notes three aspects of the priesthood, each indicating mediation. The first, “to ascend upon My altar,” signifies the sacrificial mediatorial role where sin is dealt with.

The second, “to cause to burn fumigation,” refers to the burning of incense in the holy place before the veil. It signifies the mediatorial prayers being offered to God.

The third, “to lift ephod to My faces” refers to the high priest’s ephod upon which were the twelve stones representing the twelve tribes of Israel, and which contained the Urim and Thummim by which the will of the Lord was to be determined –

“So Aaron shall bear the names of the sons of Israel on the breastplate of judgment over his heart, when he goes into the holy place, as a memorial before the Lord continually. ³⁰ And you shall put in the breastplate of judgment the Urim and the Thummim, and they shall be over Aaron’s heart when he goes in before the Lord. So Aaron shall bear the judgment of the children of Israel over his heart before the Lord continually.” Exodus 28:29, 30

The focus of the Lord on these three mediatorial aspects of the high priest is given as a summary of all of the duties and responsibilities of the Levitical priesthood. In return for their service, the Lord says…

^{28 (con’t)} And did I not give to the house of your father all the offerings of the children of Israel made by fire?

The thought is locative: v_eet_enah l_eveith avikha eth kal ishe b_ene Yisrael – “And I will give-ward, to house your father, all fire-offerings – sons Israel.” The meaning is that because the priests performed the mediatorial function between the Lord and Israel and upwards from Israel to the Lord, the Lord would return to them (give-ward) the holy portions of the offerings. For example –

“The priests, the Levites—all the tribe of Levi—shall have no part nor inheritance with Israel; they shall eat the offerings of the Lord made by fire, and His portion. ² Therefore they shall have no inheritance among their brethren; the Lord is their inheritance, as He said to them.” Deuteronomy 18:1, 2

Because of the exalted position of the priests among the tribes of Israel, including the service of the Levites which was given to them, and because of the reception of the fire-offerings of the sons of Israel, it was expected that the priests would be faithful in their conduct before the Lord. And yet…

²⁹ Why do you kick at My sacrifice and My offering which I have commanded in My dwelling place,

The words are forceful and abrupt: lamah tiv_eatu b_eziv_ekhi u-b_eminkhathi asher tsivithi maon – “Why you kick in My sacrifice and in My present which I commanded – habitation?” The words begin with lamah, why. However, it is probably meant as an emphatic proclamation.

Next, the word baat, kick, is used for the second and last time. It literally means to trample down. Figuratively, it means to despise, and thus, to kick, as if a bull is kicking in an attempt to throw off the rider upon him.

The first use was in Deuteronomy 32:15, where it said, “And he grows fat, Yeshurun, and he kicks.” Eli’s attitude towards the Lord and His goodness is to despise Him, kicking at Him as if He is an unwanted rider that needs to be tossed…

^{29 (con’t)} and honor your sons more than Me,

vat_ekhabed eth banekha mimeni – “And you will enweigh your sons from Me.” Yes, I made the word up. The verb kavad (also kaved) signifies to be heavy or weighty. Thus, it gives the sense of honoring, glorifying, etc.

In English, the prefix en is used to form verbs that signify “to cause to be,” such as encode, endanger, etc. To form a literal word which matches the thought of weight, we now have the word enweigh. I entreat and encourage you to endow it to your daily verbalizations, thereby enabling you to enhance and enlarge your vocabulary.

The meaning is that by ignoring the conduct of his sons, Eli is providing more weight to their dishonorable conduct than to the glory of the Lord. This was…

^{29 (con’t)} to make yourselves fat with the best of all the offerings of Israel My people?’

Rather: l_ehav_eriakhem mereshith kal minkhath Yisrael l_eami – “to cause you to create, from first, all present – Israel, My people.” The word bara’, to create, is used. Almost all translations say something like “make yourself fat.” That is based on what is said in Deuteronomy 32:15, but an entirely different word, shamen, is used there.

The form of the verb is causative. What is being said is that the Lord gave the instructions to the priests, carefully detailing the minutest procedures of what to do in regard to the offerings. For example, concerning the peace offerings, it said –

“Then he shall offer from the sacrifice of the peace offering an offering made by fire to the Lord. The fat that covers the entrails and all the fat that is on the entrails, ⁴ the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; ⁵ and Aaron’s sons shall burn it on the altar upon the burnt sacrifice, which is on the wood that is on the fire, as an offering made by fire, a sweet aroma to the Lord.” Leviticus 3:3-5

Eli has created something new to be done with this first of the offerings. Instead of doing what the Lord said, they were ignoring that and keeping it for themselves –

“Also, before they burned the fat, the priest’s servant would come and say to the man who sacrificed, ‘Give meat for roasting to the priest, for he will not take boiled meat from you, but raw.’” 1 Samuel 2:15

In doing this, they were defiling the priesthood and, in turn, the people to whom they ministered. A priesthood is intended to restore people to God. As our text verse showed, the Levitical priesthood did not bring perfection. But perfection is what is needed before God.

The priests descending from Aaron had inherited sin. It should be considered an axiom that perfection cannot come from imperfection…

³⁰ Therefore the Lord God of Israel says: ‘I said indeed that your house and the house of your father would walk before Me forever.’

lakhen n_eum Y_ehovah elohe Yisrael amor amarti beitekha u-veith avikha yith_ehal_ekhu l_ephanay ad olam – “Thus, oracle Yehovah, God Israel: ‘Saying, I said, your house and house your father, they would walk themselves to My faces until vanishment.’” This is stated in various ways in Exodus and Leviticus, where the priests are said to do something forever. For example –

“They shall be on Aaron and on his sons when they come into the tabernacle of meeting, or when they come near the altar to minister in the holy place, that they do not incur iniquity and die. It shall be a statute forever to him and his descendants after him.” Exodus 28:43

However, in this case, forever was conditioned upon the capability and conduct of the priests. That is made explicit with His next words…

^{30 (con’t)} But now the Lord says: ‘Far be it from Me; for those who honor Me I will honor, and those who despise Me shall be lightly esteemed.

v_eatah n_eum Y_ehovah khalilah li ki m_ekhab_eday akhabed u-vozay yeqalu – “And now, oracle Yehovah: ‘Far be it-ward to Me, for I weighing, I weighed, and ‘despisings Me’ they will be lightened.’” The Lord is saying that the idea of a forever priesthood is retracted based on their conduct. Those who despise Him will not be enweighed but will be lightened, meaning dishonored.

The words of this verse, when properly considered, are the first explicit hint that the Aaronic priesthood was set to end. Before explaining that thought, it is assumed that this is referring only to the house of Eli. But this is incorrect. That is based on the following information:

* Eli is descended from Aaron through Ithamar, the youngest son of Aaron (1 Chronicles 6:3).
* Abiathar (1 Kings 2:27), a descendant of Eli, was the father of Ahimelech the priest (2 Samuel 8:17), who is said to be “of the sons of Ithamar” in 1 Chronicles 24:3.
* The family of Eli, even until Abiathar, is not found in the genealogy of Eleazar in 1 Chronicles 6:4-15 (see also Ezra 7:1-5).

Prior to Eli, the priesthood, however, was of the line of Eleazar, not Ithamar. Based on the facts presented, it obviously means that the line of Ithamar somehow took over the high priestly line from Eleazar. Now, that is promised to end. This occurred as is recorded in 1 Kings 2 –

“And to Abiathar the priest the king said, ‘Go to Anathoth, to your own fields, for you are deserving of death; but I will not put you to death at this time, because you carried the ark of the Lord God before my father David, and because you were afflicted every time my father was afflicted.’ ²⁷ So Solomon removed Abiathar from being priest to the Lord, that he might fulfill the word of the Lord which He spoke concerning the house of Eli at Shiloh.” 1 Kings 2:26, 27

As such, it is assumed by all scholars I read that Solomon’s removal takes care of the matter. But this is not the case. The Lord’s words to Eli are, “I said, your house and house your father, they would walk themselves to My faces until vanishment.” The house of Eli’s father is referring to the Aaronic priesthood.

It cannot be speaking of only the line of Ithamar because no promise is recorded that Ithamar would have a forever priesthood. A promise was made to Phinehas in Numbers 25 for an everlasting priesthood (k_ehunath olam), but Phinehas is from Eleazar, not Ithamar.

As such, the words to Eli about his father’s house must refer to Aaron as noted in the words of verse 27 concerning “house your father in their being in Egypt.” Therefore, as stated above, these words are the first explicit indication that the priesthood of Aaron was to end.

The words to Phinehas, k_ehunath olam, priesthood vanishment, must be taken conditionally, just as the words to Aaron were. This becomes even clearer when considering the word translated as “despisings Me.” The same word is used of the priests of Israel five times in Malachi, clearly indicating that what is being referred to here is the ending of the Aaronic priesthood.

This is also speaking of the end of Eli’s house. That is made explicit with the word translated as “your house.” Therefore, 1 Kings 2:27 is referring to that portion of the words. The “and house your father” is referring to Aaron. And so the Lord continues…

³¹ Behold, the days are coming

hineh yamim baim – “Behold! Days coming.” Interestingly, the exact same words as these (verse 31) are also found in Jeremiah 31:31, where it says –

“Behold! Days coming, oracle Yehovah, and I will cut with house Israel and with house Judah covenant, new” Jeremiah 31:31 (CG).

It is these words that the author of Hebrews uses to explain the end of the law and the introduction of the new priesthood of Jesus. The Lord continues…

^{31 (con’t)} that I will cut off your arm and the arm of your father’s house, so that there will not be an old man in your house.

v_egadati eth z_eroakha v_eeth z_eroa beith avikha mihyoth zaqen b_ebeitekha – “and I will hew your arm and arm house your father from being aged in your house.” The zeroa, arm, comes from the word zara, meaning “to sow” or “scatter seed.” Therefore, the arm speaks of power and exertion, but also effectual reach to accomplish.

When a man desires to show his strength or to defeat an enemy, he will stretch his arms out. In this one stance, he will both defend some and work against others.

The “house your father” in this verse is probably still speaking of Aaron, but it might also be narrowed to the line of Ithamar. Either way, the power and effective reach of the houses would end…

³² And you will see an enemy in My dwelling place, despite all the good which God does for Israel.

The words are extremely complicated and widely translated, most being heavily paraphrased in an attempt to make sense: v_ehibat_eta tsar maon b_ekol asher yetiv eth Yisrael – “And you will cause to gaze distress – habitation, in all which it will cause to prosper Israel.”

The word tsar, can speak of an enemy, distress, etc. It is derived from tsarar, to bind, be narrow, etc. The word maon was used in verse 29 when referring to the habitation of the Lord. That appears to be the same here. The reference is masculine, and so most translations assume it is speaking of the Lord (God, My, etc).

However, the word habitation is also masculine. Thus, I have said “it,” which is in line with (for example) Proverbs 15:13 when referring to the heart, “Heart, blithe, it will cause to prosper – countenance” (CG).

The words have to be understood from the surrounding context. The Lord has already said that He would cut off the arm of Eli’s house. The next clause will note another negative towards Eli’s house. The negatives will continue after that as well.

Therefore, this must be a negative toward Eli and his house as well. The meaning is that while the habitation of the Lord causes Israel to prosper, the same – because of Eli’s actions – will cause him to gaze at it in distress…

^{32 (con’t)} And there shall not be an old man in your house forever.

v_elo yihyeh zaqen b_eveith_ekha kal ha’yamim – “And not he will be aged in your house all the days.” The meaning is that Eli cannot expect those of his house to come to fullness of days. The adjective zaqen signifies an elder or one who is aged. This is to be the common fate of those of his house. And more…

³³ But any of your men whom I do not cut off from My altar shall consume your eyes and grieve your heart.

v_eish lo akhrith l_ekha meim misb_ekhi l_ekhaloth eth enekha v_elaadiv eth napshekha – “And man, not I will cause to cut to you from with My altar – to complete your eyes and to cause to languish, your soul.” The sense here is that despite the woes that are coming upon the priestly line, the Lord is purposefully not going to completely cut them off from His altar.

This will specifically be so that it will “complete” Eli’s eyes, meaning cause his eyes to fail from anguish, and cause his soul to languish over the matter. In this thought is a verb found only once in Scripture, adav, to languish or grieve. His soul will pine away from what he will see. Despite this…

^{33 (con’t)} And all the descendants of your house shall die in the flower of their age.

v_ekhal marbith beit_ekha yamutu anashim – “And all multitude your house, they will die – men.” By not saying children or aged, it appears this is saying that these sons of Eli will die in the prime of their lives.

The fulfillment of this prophecy is found in the slaying of the house Eli, which stems from Ithamar by Doeg the Edomite, and then the removal of Abiathar from serving as priest by Solomon. At that time, the line of Eleazar returned to the position of high priest with the installment of Zadok in 1 Kings 2:35.

³⁴ Now this shall be a sign to you that will come  upon your two sons, on Hophni and Phinehas: in one day they shall die, both of them.

v_ezeh l_ekha ha’oth asher yavo el shene vanekha el khaphni u-phin_ekhas b_eyom ekhad yamutu sh_enehem – “And this to you the sign which it will come: unto two your sons, unto Hophni and Phinehas, in day one, they will die – they two.” Most translations word the clause similarly to the NKJV, making the sign and the reason for the sign something that will happen to Hophni and Phineas, but that makes no sense –

“Now this shall be a sign to you that will come upon your two sons, on Hophni and Phinehas: in one day they shall die, both of them.” NKJV

“And this to you the sign which it will come: unto two your sons, unto Hophni and Phinehas – in day one, they will die – they two.” CG

Despite being a paraphrase, the NLT accurately gives the intent, saying, “And to prove that what I have said will come true, I will cause your two sons, Hophni and Phinehas, to die on the same day!”

A sign is given to confirm something else. Eli will know that the words of the previous verses will come true because his two sons will die on the same day. In other words, when the sign occurs, his two sons dying on the same day, Eli will understand that the other disasters will also come to pass.

Hophni comes from khopen, the hollow of the hand, as in what would hold a fistful. It isn’t the hand, and it isn’t what fills the hand. Rather, it is the hollow. We don’t have a word for this, but saying hollow gives the sense. This can be seen in Ecclesiastes 4:6 –

“Good fullness palm – restfulness,
From fullness hollows – toil and vexation spirit.” (CG).

The fullness of the palm is set in parallel to fullness of the hollows. As such, the meaning is Hollow Yehovah or My Hollow. Phinehas means Mouth of Brass, and thus, Mouth of Judgment, because brass signifies judgment.

Understanding the meaning of the sign…

³⁵ Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind.

The word “then” is a temporal word that must be implied, but it is not. It says: v_ehaqimothi li kohen neeman kaasher bilvavi u-v_enaphshi yaaseh – “And I will cause to rise to Me, Priest being established, according to which in My heart and in My soul He will do.” The meaning is that a suitable priest will arise, regardless of time. Of him…

^{35 (con’t)} I will build him a sure house, and he shall walk before My anointed forever.

u-vanithi lo bayith neeman v_’hith_ehalekh liphne m_eshikhi kal ha’yamim – “And I will build to Him house being established. And He will walk Himself to faces My Anointed all the days.” The translation of mashiakh can be anointed, Messiah, or Christ. Each has exactly the same meaning. In fact, the Greek translation of this uses the term christou, Christ.

There are many opinions on who is being referred to by “he” and “My anointed.” The immediate answer for the “he” is certainly Samuel. He will be the subject of the narrative in Chapter 3. However, Samuel is never called a priest and his sons are not from the line of priests.

As for who he is walking before, meaning the anointed of the Lord, it immediately refers to Saul and then David, both anointed by Samuel as king. However, this can only be said of Samuel during his life, not his house after him.

Because of this, it appears to be saying that Samuel is a precursor to the priests who would serve during the times of the kings, which begins during the time of Samuel. This line of priests from Aaron and the kings descending from David continues until the coming of Christ, even if there was no king on the throne.

The promise to David was an everlasting house. The genealogical record of Christ descending from David is clearly maintained in the New Testament.

³⁶ And it shall come to pass that everyone who is left in your house will come and bow down to him for a piece of silver and a morsel of bread,

v_ehayah kal hanothar b_eveit_ekha yavo l_e’hish_etakhaoth lo laagorath keseph v_ekhikar lahem – “And it will be all the ‘being left in your house,’ he will come to prostrate himself to Him to smidgen silver and circle bread.” The words are spoken to Eli concerning those who are left in his house.

They will come, prostrate themselves, and beg for an agorah of silver. The word is only found here. It signifies something gathered, like a grain or a berry. The word smidgen, a small amount, seems to convey the sense of what is being conveyed. As for silver, it signifies redemption.

The kikar, circle, refers to either a loaf of bread or maybe a piece of bread that is round. The meaning is that those descended from Eli will be like beggars, looking for just enough bread to sustain themselves. As such…

*^{36 (fin)} and say, “Please, put me in one of the priestly positions, that I may eat a piece of bread.”’”

v_eamar s_ephakheni na el akhath hak_ehunoth leekhol path lakhem – “and he will say, “Pray, unto one the priesthoods to eat bit bread.” He will beg for a position within the priesthood, collectively called priesthoods here, so that he can get even a path of bread, meaning a morsel or a mere fragment broken off from a loaf, to sustain himself.

If I need to be perfect before God
It cannot be by what I do
I am already fallen and flawed
I understand this, and my wife does too

How could perfection come from what I do?
It is impossible because I am flawed
Yes, I realize this, and my wife does too
I need external perfection, given by God

Only through what He has done
Can I hope to be reconciled to God
My hope rests in Jesus Christ, His Son
Only He can perfect what is so hugely flawed
(as my wife well knows!)

II. A Better Hope in Christ

As there is nothing further to tell us who the man of God that came to Eli is, it would be improper to make a definitive claim about who he pictures. This is unlike several of the people in Judges who came (in a similar manner), where who he pictured could be deduced from the context.

However, regardless of his identification, he is speaking on behalf of God, who is the Lord (Yehovah) to Eli, Foster Son. Eli has pictured Israel under the law through the mediation of Aaron, the foster son without full rights of adoption.

The Lord clearly revealed Himself to Aaron, of the tribe of Levi, when they were in Egypt. It was the Levites’ job to mediate between the people and the Lord, signified by the offerings on the altar, the incense, and the ephod.

In return for their labors, the Lord gave them all of the fire-offerings, but only after the sacred portions were removed and burned to the Lord. However, they faithlessly performed their duties, ignoring the Lord’s revelation of Himself to them.

In turn, they diminished the glory of the Lord by honoring themselves above the Lord. The way this was expressed was “to cause you to create, from first, all present – Israel my people.”

In other words, they took what should have been first for the Lord and created their own rules with it. Thus, they defiled the priesthood and the people who came for priestly mediation, and they also dishonored the name of the Lord.

It is reflective of the treatment of the Lord by the priests as expressed in Malachi and into the gospels. Because of this, the Lord would bring the priesthood of Aaron to its termination. This would occur with Christ’s fulfillment of the law and the introduction of the New Covenant. The Aaronic priesthood would end, and the eternal priesthood of Christ would be ushered in.

The wording was precise and is exactingly reflected in the Lord’s words concerning the New Covenant as cited from Jeremiah 31. The cutting off of the arm of Eli and the house of Aaron meant that the effective reach of the law would no longer be used by the Lord for the mediation of the people.

In place of that, the highly unusual words of verse 32 said, “And you will cause to gaze distress – habitation, in all which it will cause to prosper Israel.” The meaning is that while the law gazes with distress upon the Lord’s habitation, that same habitation will be the very thing that causes Israel to prosper because of Christ.

It is a way of saying that the law and grace are polar opposites. So much is this the case that the Lord through the man of God essentially pronounces a curse upon the progeny of Eli, saying that they will be cut off. But even those who are not cut off will cause his eyes to fail from anguish and his soul to languish over what happens to them.

It is a suitable parallel to what happened to those of Israel who failed to come to Christ and enter the New Covenant, something well described in Deuteronomy 28. In order to confirm His word to Eli (Foster Son) the Lord promised a sign that Hophni and Phinehas would die on the same day.

The two sons of Foster Son, My Hollow and Mouth of Brass (meaning Mouth of Judgment), would die on the same day. The hollow is the place that is used for a filling. In Exodus 9, it was used to fill with soot to bring a plague upon Egypt. In Leviticus 16, it was used to fill with incense to obscure the mercy seat on the Day of Atonement. The hollow is what the thing is for.

The Lord’s hollow, His place for filling, was used for the law. It is how the efforts between the people and the Lord came about. Likewise, the Mouth of Judgment was what spoke forth the judgment of God upon the people based on the law.

These two sons of Foster Son, the Aaronic priesthood, would die on the same day. How that will happen and what it signifies will be explained in Chapter 4.

Along with ending the law, meaning the Aaronic priesthood and what it accomplished, the Lord promised to “cause to rise to Himself” a suitable priest. As seen in our text verse, and as described in minute detail in Hebrews, these words of Samuel anticipate the coming eternal High Priest, Jesus –

“Now this is the main point of the things we are saying: We have such a High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, ² a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.” Hebrews 8:1, 2

The words “and He will walk Himself to faces My Anointed all the days” is a way of saying that Christ fulfills the role of the High Priest, an anointed position, but He also fulfills the role of the King, also an anointed position. He is the one Messiah who fills both roles forever –

“But He, because He continues forever, has an unchangeable priesthood. ²⁵ Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them.” Hebrews 7:24, 25

The final verse noted that those left in Eli’s house would come and bow down for a smidgen of silver and a circle of bread. Those who hung their hat on the Aaronic priesthood after Israel realizes who Jesus is will come looking for the slightest hope of redemption (silver) and life (bread), understanding their complete unworthiness before God.

They will ask for an office in the greater priesthood of Christ, duties which will belong to the redeemed and resurrected saints of the tribulation period –

“Blessed and holy is he who has part in the first resurrection. Over such the second death has no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” Revelation 20:6

As we have seen so far in 1 Samuel, the theme is law verses grace. Peninnah had children, but they were only children of Pearl-ward, anticipating the coming dispensation of Grace. Hannah finally had a son who will be a type of Christ, leading to those who are sons of Grace through faith.

Eli is an ineffective high priest with fallible, corrupt sons who will be replaced by a perfect High Priest who will walk before the Lord faithfully forever. This is the lesson we are being shown again and again in these Old Testament stories. God is using real historical accounts, selected for inclusion in His word, to reveal to us exactly what is on His mind.

In the coming of Christ to fulfill the law, there is, by default, a changing of the priesthood. At the same time, there would be the annulling of the first covenant, which was, as Hebrews says, incapable of making anything perfect.

However, perfection is needed to be accepted by God. That is understood throughout Scripture. It is also implied in the words “if perfection were through the Levitical priesthood” found in our text verse.

Perfection is necessary in God’s people for eternal restoration. This cannot be overlooked or ignored. Because of this, He sent His Son into the world to grant us His perfection. The lesson of law is that we need Jesus. Let us learn this and cling to what God has done through Him. Praise God forever and ever for what He has done!

Closing Verse: “For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

Next Week: 1 Samuel 3:1-21 For a rhyme, I am going out on a limb… (Before It Was Denuded Unto Him) (7^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

1 Samuel 2:26-36 (CG)

²⁷ And he will come, man God, unto Eli, and he said unto him, “Thus He said, Yehovah, ‘Being denuded, I was denuded unto house your father in their being in Egypt, to house Pharaoh. ²⁸ And choose him from all scepters Israel to Me to priest. To ascend upon My altar, to cause to burn fumigation, to lift ephod to My faces. And I will give-ward, to house your father, all fire-offerings – sons Israel. ²⁹ Why you trample in My sacrifice and in My present which I commanded – habitation? And you will enweigh your sons from Me to cause you to create, from first, all present – Israel, My people.’ ³⁰ Thus, oracle Yehovah, God Israel: ‘Saying, I said, your house and house your father, they would walk themselves to My faces until vanishment.’ And now, oracle Yehovah: ‘Far be it-ward to Me, for I weighing, I weighed, and ‘despisings Me’ they will be lightened. ³¹ Behold! Days coming, and I will hew your arm and arm house your father from being aged in your house. ³² And you will cause to gaze distress – habitation, in all which it will cause to prosper Israel. And not he will be aged in your house all the days. ³³ And man, not I will cause to cut to you from with My altar – to complete your eyes and to cause to languish, your soul. And all multitude your house, they will die – men. ³⁴ And this to you the sign which it will come: unto two your sons, unto Hophni and Phinehas – in day one, they will die – they two. ³⁵ And I will cause to rise to Me, Priest being established, according to which in My heart and in My soul He will do. And I will build to Him house being established. And He will walk Himself to faces My Anointed all the days. ³⁶ And it will be all the ‘being left in your house,’ he will come to prostrate himself to Him to smidgen silver and circle bread. And he will say, “Pray, unto one the priesthoods to eat bit bread.”’”

 

1 Samuel 2:26-36 (NKJV)

²⁷ Then a man of God came to Eli and said to him, “Thus says the Lord: ‘Did I not clearly reveal Myself to the house of your father when they were in Egypt in Pharaoh’s house? ²⁸ Did I not choose him out of all the tribes of Israel to be My priest, to offer upon My altar, to burn incense, and to wear an ephod before Me? And did I not give to the house of your father all the offerings of the children of Israel made by fire? ²⁹ Why do you kick at My sacrifice and My offering which I have commanded in My dwelling place, and honor your sons more than Me, to make yourselves fat with the best of all the offerings of Israel My people?’ ³⁰ Therefore the Lord God of Israel says: ‘I said indeed that your house and the house of your father would walk before Me forever.’ But now the Lord says: ‘Far be it from Me; for those who honor Me I will honor, and those who despise Me shall be lightly esteemed. ³¹ Behold, the days are coming that I will cut off your arm and the arm of your father’s house, so that there will not be an old man in your house. ³² And you will see an enemy in My dwelling place, despite all the good which God does for Israel. And there shall not be an old man in your house forever. ³³ But any of your men whom I do not cut off from My altar shall consume your eyes and grieve your heart. And all the descendants of your house shall die in the flower of their age. ³⁴ Now this shall be a sign to you that will come upon your two sons, on Hophni and Phinehas: in one day they shall die, both of them. ³⁵ Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. I will build him a sure house, and he shall walk before My anointed forever. ³⁶ And it shall come to pass that everyone who is left in your house will come and bow down to him for a piece of silver and a morsel of bread, and say, “Please, put me in one of the priestly positions, that I may eat a piece of bread.”’”

 

Artwork by Douglas Kallerson

1 Samuel 2:12-26
Seed From the Woman

 

(Typed 28 April 2025) There are a lot of things in God’s word that are beyond me. There have been things in past sermons that I was unable to explain. There are parts of Scripture that I have not yet fully analyzed and which I have no idea about at this time.

Once they are looked over, maybe that will no longer be the case. However, it is certain that every word in the Bible is there for a purpose. God has not given us pointless words, thoughts, and concepts in Scripture.

Even if nobody knows the exact meaning of a word, that doesn’t mean it doesn’t have an exact meaning. It would be silly to cite a conversation containing made-up words. It would be useless to include an article that had no purpose. And since it has a purpose, then God included it for a reason.

Concerning some of the words of verse 2:14, Adam Clarke says, “Kettle – caldron, or pot – We know not what these were, nor of what capacity; nor is it of any consequence.”

It is true that we don’t know exactly what these were or how much they held. However, I can’t think of a more demeaning thing to say about something in God’s word than that it is not of any consequence. Please, never have this attitude.

Text Verse: “For the law was given through Moses, but grace and truth came through Jesus Christ.” John 1:17

The theme presented in the previous 1 Samuel sermons concerning law versus grace continues in the passage today. God gave the law to Israel, but it was never intended to be anything except a temporary learning tool for Israel and the world at large.

The law promised a Messiah. The prophets under the law continued to reveal more and more about Him and His coming throughout the centuries. Jeremiah said that when He came, He would establish a New Covenant, not a renewed one, not an addition to the old one, and not an amendment to it, either.

What Christ would initiate would be completely different. The author of Hebrews carefully explains this, telling the Hebrew people that in the establishment of a New Covenant, the Old is obsolete, annulled, and set aside.

Paul says the same thing in various ways as well. It’s hard to understand how people who have read and studied the Bible don’t understand this. It is as if the words in front of them have no meaning at all.

Maybe that is why we are given so many typological hints of this truth from the Old Testament. If we aren’t wise enough to tell it from clear written language, maybe we will see it in pictures? Or maybe He is giving these pictures to those who want to be sure they have understood properly.

Either way, He continues to convey to us the marvelous truth that Jesus Christ is who we should be focusing on. It is a poignant lesson to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I Not They Knew Yehovah (verses 12-21)

¹² Now the sons of Eli were corrupt;

u-v_ene eli b_ene v_eliyaal – “And sons Eli, sons worthlessness.” As happens often in Scripture, a thought, person, place, etc., is introduced and then set aside. Later, it is reintroduced when it becomes the main focus of the ongoing narrative. Such is the case here. Chapter 1 opened, saying –

“Now there was a certain man of Ramathaim Zophim, of the mountains of Ephraim, and his name was Elkanah the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. ² And he had two wives: the name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children. ³ This man went up from his city yearly to worship and sacrifice to the Lord of hosts in Shiloh. Also the two sons of Eli, Hophni and Phinehas, the priests of the Lord, were there. ⁴ And whenever the time came for Elkanah to make an offering, he would give portions to Peninnah his wife and to all her sons and daughters. ⁵ But to Hannah he would give a double portion, for he loved Hannah, although the Lord had closed her womb. ⁶ And her rival also provoked her severely, to make her miserable, because the Lord had closed her womb. ⁷ So it was, year by year, when she went up to the house of the Lord, that she provoked her; therefore she wept and did not eat.” 1 Samuel 1:1-6

The inclusion of Eli seems normal as he is brought into the narrative concerning Hannah’s situation, but noting his sons seemed out of place. Nothing further was said of them. Now, after Hannah’s intercession, however, they become the center of focus, explaining why they were mentioned before.

They are Eli’s sons, but they are sons of worthlessness. Some translations say, “sons of Belial,” as if it is a proper name. That is not the intent here. The name explains their character, not a pagan god they worshiped.

The only way that saying Belial could be correct is if it were taken as personification. If so, it would be translated as sons of Worthlessness. That would then be what Paul is referring to in 2 Corinthians 6 –

“Do not be unequally yoked together with unbelievers. For what fellowship has righteousness with lawlessness? And what communion has light with darkness? ¹⁵ And what accord has Christ with Belial? Or what part has a believer with an unbeliever? ¹⁶ And what agreement has the temple of God with idols? For you are the temple of the living God.” 2 Corinthians 6:14-16

As such, he could be making contrasts between the states of people rather than saying that Belial is a false god. Eli means Foster Son. His sons’ state of worthlessness is explained in the next words…

^{12 (con’t)} they did not know the Lord.

lo yad_eu eth Y_ehovah – “Not they knew Yehovah.” It isn’t that they knew a foreign god. Rather, they didn’t know the God they served. Their dealings with Him show no heart for or care about Him.

They could be equated to the pastor, preacher, or priest who stands in the congregation, supposedly telling about the Lord while failing to uphold the word given by the Lord. There is a complete disconnect between the two. This flagrant disregard for the Lord begins to be explained…

¹³ And the priests’ custom with the people

u-mishpat ha’kohanim eth ha’am – “And verdict, the priests with the people.” The intent is based on the previous verse. In other words, this is speaking of the sons of Eli who are priests. They are sons of worthlessness because of how they acted. Saying that this is their mishpat, meaning their verdict, is setting them in contrast to the mishpat of the Lord.

Everything about the sacrificial system and the priests’ responsibilities was carefully detailed in the law, particularly in Leviticus, but also elsewhere in the books of Moses. There, it repeatedly says, “My judgments,” “the judgment of the Lord,” “His judgments,” etc.

Here, the contrast is made plain. They are disregarding the word of the Lord. It is like being a female preacher or a polygamous pastor. The word does not allow either, but they flagrantly violate the word. They would also be “children of Worthlessness.” This is the idea being presented. In explanation of the statement, it says…

^{13 (con’t)} was that when any man offered a sacrifice,

kal ish zoveakh zevakh – “all man sacrificing sacrifice.” The words are stated this way for at least a few reasons. First, the word “all” is given to highlight the transgression. It wasn’t that they acted corruptly once in a while, but all the time.

Second, these are the sacrifices of the people. Therefore, this is a double transgression, the first part of which is against the people. They have come to sacrifice to the Lord, and yet, their rights under the law are being violated by the priests who were set in place to uphold the law and mediate between them and God.

In defiling the sacrifices, they are essentially defiling the people who came to sacrifice. This unholy process continues to be explained…

^{13 (con’t)} the priest’s servant would come with a three-pronged fleshhook in his hand while the meat was boiling.

Rather: u-va naar ha’kohen k_evashel ha’basar v’ha’mazleg sh_elosh ha’shinayim b_eyado – “and he came, lad the priest, according to boil the flesh, and the fork – three the tooth – in his hand.” The sacrifice has been made, something the priests would do. Then the blood would be poured out according to the ordinances.

Also, the fat reserved for the Lord was to be burned on the altar. The details are minutely laid out in Leviticus. For example, the ordinances for the peace offering are detailed in Leviticus 3. From there, the law of the peace offering is then detailed in Leviticus 7. There, it explains what part of the animal is given to the Lord, what is given to the priests, and what part belongs to the offeror.

In this case, however, these lads followed their own set of rules. The idea of the lad coming with the flesh hook while the meat is being boiled gives the sense of a selfish, uncaring attitude.

It is as if they are hungry lions, stalking prey rather than priests following a set procedure as provided by the Lord. This is the entire sacrifice, probably before it is divided up between the priests and the people according to law.

The fork has three teeth. This is the number of divine perfection. Teeth have a variety of meanings, but can be summed up as representing the state of a person. As for his actions, the words continue…

¹⁴ Then he would thrust it into the pan, or kettle, or caldron, or pot; and the priest would take for himself all that the fleshhook brought up.

v_ehikah vakiyor o vadud o vaqalakhath o vaparur kol asher yaaleh ha’mazleg yiqakh ha’kohen bo – “And he caused to strike in the caldron, or in the pot, or in the kettle, or in the skillet all which he will cause to ascend the fork – he will take, the priest, in him.”

The wording explains each implement, highlighting the greedy nature of the act. Whatever way the food was being prepared, the servant would come forward and grab what he wanted, depriving the offeror of what he was entitled to, even before the priest’s portion was set apart for him.

Two of these implements are introduced here. The first is the dud or pot. It is derived from dod, a word meaning beloved or an uncle. However, that is derived from an unused root signifying to boil. Just think of love boiling up. Thus, this is a pot for boiling.

The second is the qalakhath, kettle. It is only seen again in Micah 3:3. To add emphasis to the transgression, it says…

^{14 (con’t)} So they did in Shiloh to all the Israelites who came there.

kakhah yaasu l_ekal Yisrael ha’baim sham b_eshiloh – “Just so, they will do to all Israel, the ‘coming there in Shiloh.’” Referring to what was just said, the words begin with kakhah, just so. This accentuates that what was said is specifically as it was. Saying it was “to all Israel,” reveals the ongoing and all-encompassing nature of the offense.

It wasn’t just the lowly people or those from a particular tribe or some other identifier. Rather, it was done to everyone. All were treated with equal disrespect.

Finally, the words “the ‘coming there’ in Shiloh” leave no doubt that the transgression was against those coming to the Lord for fellowship or restoration at His sanctuary. The sons of Eli were abominable in their treatment of those desiring to worship Yehovah. Shiloh means Tranquility. Continuing…

¹⁵ Also, before they burned the fat,

The verb contains a paragoge: gam beterem yaq_etirun eth ha’khelev – “Also, in before they will (surely) cause to smoke the fat.” Everything about the wording shows a total disregard for the sanctity and honor of the Lord.

The “also” is given to highlight that it wasn’t just the people who were being ill-treated, while the paragoge (surely) is given to emphatically draw attention to the offense.

The words are referring to the mandate of Leviticus 3 & 7 concerning the fat of the peace offering. Minute detail is given there concerning specific portions of fat on the animal that were to be burnt to the Lord. This detail is summed up with these words –

“…and the priest shall burn them on the altar as food, an offering made by fire for a sweet aroma; all the fat is the Lord’s.
¹⁷ This shall be a perpetual statute throughout your generations in all your dwellings: you shall eat neither fat nor blood.” Leviticus 3:16, 17

These particular fat portions were set aside, each picturing the Person and work of Jesus Christ. To treat these with contempt is to mar the types and pictures of Christ. Even if Eli’s sons didn’t know this, the law was specific. The fat belonged to the Lord, and the people were not to eat it. Despite this, even before burning the fat…

^{15 (con’t)} the priest’s servant would come and say to the man who sacrificed, “Give meat for roasting to the priest,

u-va naar ha’kohen v_eamar la’ish ha’zoveakh t_enah vasar litsloth la’kohen – “and he came, lad the priest, and he said to the man, the sacrificing, ‘You must give it – meat to roast – to the priest.’” Here, a rare word, tsalah, is introduced. It signifies to roast. It will only be seen again in Isaiah 44:16 & 19.

This is at the point when the animal has been sacrificed, but the fat has not been removed. Also, it is assumed that the animal has not yet been divided up between the priest and the offeror according to their portions. And more, it has not yet been cooked. One can imagine them saying, “I will go get some meat so I can have a barbecue tonight.”

^{15 (con’t)} for he will not take boiled meat from you, but raw.”

v’lo yiqakh mim_ekhah basar m_evushal ki im khai – “and not he will take from you flesh being boiled, but with living.” The meaning of living is that they wanted the meat fresh and moist, not after it had been boiled.

If they wanted meat for roasting, they could take it from their own flocks and herds. Instead of this, they greedily took what belonged to the Lord and the people from the sacrificial offerings in an unapproved manner. The people knew this was inappropriate and responded accordingly…

¹⁶ And if the man said to him, “They should really burn the fat first;

The words are emphatic, containing another paragoge. One can almost sense the trepidation of the offeror: vayomer elav ha’ish qater yaq_etirun kayom ha’khelev – “And he will say unto him, the man, ‘Smoke, they must (surely) cause to smoke, according to the day, the fat.’”

It is a day of sacrifice, not a regular day where an animal is being dined on as a regular meal. Therefore, the sacrifice must be handled according to the law, which demanded that the fat be removed first. This is carefully detailed in Leviticus 7 –

“Speak to the children of Israel, saying: ‘He who offers the sacrifice of his peace offering to the Lord shall bring his offering to the Lord from the sacrifice of his peace offering. ³⁰ His own hands shall bring the offerings made by fire to the Lord. The fat with the breast he shall bring, that the breast may be waved as a wave offering before the Lord. ³¹ And the priest shall burn the fat on the altar, but the breast shall be Aaron’s and his sons’. ³² Also the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings. ³³ He among the sons of Aaron, who offers the blood of the peace offering and the fat, shall have the right thigh for his part. ³⁴ For the breast of the wave offering and the thigh of the heave offering I have taken from the children of Israel, from the sacrifices of their peace offerings, and I have given them to Aaron the priest and to his sons from the children of Israel by a statute forever.’” Leviticus 7:29-34

The lad, however, came forward and demanded meat before this process was complete. The offeror doesn’t argue about what meat after that. In fact, he says…

^{16 (con’t)} then you may take as much as your heart desires,”

v_eqakh l_ekha kaasher t_eaveh napshekha – “And you must take to you according to which it will desire, your soul.” After the burning of the fat, the priest was entitled to the breast of the wave offering and the right thigh of the heave offering. The offeror, however, could give him anything he wanted in addition to that, but only after the Lord’s portion had been offered. However…

^{16 (con’t)} he would then answer him, “No, but you must give it now; and if not, I will take it by force.”

v_eamar lo ki atah titen v_eim lo laqakhti v_ekhaz_eqah – “And he answered to him, ‘For now, you will give! And if not, I took in vehemence.’” The carefully explained process for the sacrifices was ignored, the Lord’s portion of it was denied Him, and the offering of the people was therefore defiled.

Everything about the account shows utter contempt for the mediatorial role Eli’s sons held in their priestly duties toward the Lord and on behalf of the Lord’s people…

¹⁷ Therefore the sin of the young men was very great before the Lord,

vat_ehi khatath ha’n_earim gedolah m_eod eth pene Y_ehovah – “And it was, sin the lads, whopping – very – faces Yehovah.” Almost all translations have three categories of people listed in the verses thus far. They have Eli, the sons of Eli, and servants separate from the sons in verses 13 and 15. This is incorrect.

The word naar can be a young man (a lad) or it can indicate a servant. In this case, the word naar is used as a descriptor referring to either one of the sons of Eli in verses 13 and 15. The plural, lads, is used here to refer to both of them.

Individually, they were acting irresponsibly before the Lord. Together, their sin was whoppingly great before Him. Because of the confusion in the translation, the next words are widely rendered…

^{17 (con’t)} for men abhorred the offering of the Lord.

The translation is incorrect because it leaves off the definite article: ki niatsu ha’anashim eth minkhath Y_ehovah – “For they scorned, the men, present Yehovah.” Because of the confusion concerning two categories of people as opposed to three, the NKJV thinks this is saying that the offering of the Lord was abhorred by men in general.

Several versions continue to translate the word naar (lads) as servants, explaining why the NKJV reads as it does, such as, “Therefore, the sin of the servants was exceedingly great before the Lord. For they drew men away from the sacrifice of the Lord” (Catholic Public Domain Version).

Understanding that the lads, meaning the sons of Eli, are those being referred to in all of the verses, clears this up. As such, the words are reflective of Cain’s offering –

“And in the process of time it came to pass that Cain brought an offering of the fruit of the ground to the Lord. ⁴ Abel also brought of the firstborn of his flock and of their fat. And the Lord respected Abel and his offering, ⁵ but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell.” Genesis 4:3-5

Hebrews 11 says that it was by faith that Abel offered a more excellent sacrifice than Cain. Cain’s lacked faith. This is certainly true with the sons of Eli. They didn’t believe there would be consequences for their actions. Thus, they scorned the Lord by scorning His offerings. On the other hand, a contrast to them is provided…

¹⁸ But Samuel ministered before the Lord,

u-sh_emuel m_eshareth eth pene Y_ehovah – “And Samuel, ministering faces Yehovah.” While the sons of Eli did not know Yehovah, making their sin great before Him, Samuel was there ministering to Him. His name means Asked from God. He was…

^{18 (con’t)} even as a child, wearing a linen ephod.

naar khagur ephod bad – “Lad being girded ephod – linen.” It is the white linen priestly garment described in Exodus 28:40-43, which included a girdle for securing it around the waist. Because Samuel was dedicated to the Lord, he was set apart to Him for service in the sanctuary as any priest would be.

¹⁹ Moreover his mother used to make him a little robe,

u-m_eil qaton taaseh lo imo – “And robe, little, she will make to him, his mother.” The priest didn’t always wear priestly garments. Rather, they were only worn when they ministered to the Lord, as implied in Exodus 28:43. At other times, Samuel would have a special little mommy-made robe to wear…

^{19 (con’t)} and bring it to him year by year when she came up with her husband to offer the yearly sacrifice.

v_ehaal_ethah lo miyamim yamimah ba’alothah eth ishah lizboakh eth zevakh ha’yamim – “And she caused to ascend to him, from days days-ward, in her ascent with her husband to sacrifice sacrifice the days.” As there were three annual pilgrim feasts, it may be that she made him up to three garments a year. As fast as little boys grow, this might be the case. This is speculation, but he got at least one a year to bless her firstborn…

²⁰ And Eli would bless Elkanah and his wife,

u-verakh eli eth elqanah v_eeth ishto – “And he blessed, Eli, Elkanah and his wife.” The words are from the high priest. As such, it is more than a blessing from Eli, but a blessing from the Lord through him. Elkanah means God Has Acquired (meaning Redeemed). This is the last time he is mentioned in the narrative.

^{20 (con’t)} and say, “The Lord give you descendants from this woman for the loan that was given to the Lord.”

v_eamar yasem Y_ehovah l_ekha zera min ha’ishah ha’zoth takhat ha’sh_eelah asher shaal l_eY_ehovah – “and he said, ‘May He give, Yehovah, to you seed from the woman, the this, under the asking which he asked to Yehovah.’” The noun sh_eelah, a petition, is from the verb shaal, to ask. Both words are used in this verse. Thus, translating it literally would be an asking.

It refers to Samuel. Being preceded by the definite article, he is the asking. Therefore, the meaning of the words is –

May He give, Yehovah, to you seed (one or more children) from the woman, the this (your wife, Hannah), under (meaning after) the asking (Samuel) which he asked (She asked for him in order to give him. The single word conveys both meanings.) to Yehovah.

Eli is making the same play on the name Samuel that prompted the name in the first place. With that blessing upon them, it says…

^{20 (con’t)} Then they would go to their own home.

Rather: v_ehal_ekhu lim_eqomo – “And they walked to his place.” It is the place of Elkanah, God Has Redeemed, that they returned to.

²¹ And the Lord visited Hannah, so that she conceived and bore three sons and two daughters.

ki phaqad Y’hovah eth khanah vatahar vateled sh_eloshah vanim u-shetei vanoth – “For visited, Yehovah, Hannah. And she conceived and she bore three sons and two daughters.” Rather than “and,” it says “for.” In other words, the words of Eli were fulfilled according to his utterance. This is the last mention of Hannah in the narrative.

The numbers three and two signify divine perfection and difference. However, being joined in one thought, they also equal five, grace.

^{21 (con’t)} Meanwhile the child Samuel grew before the Lord.

vayigdal hanaar sh_emuel im Y_ehovah – “And he grew, the lad Samuel, with Yehovah.” While the other children of Elkanah and Hannah grew up in their house, Samuel grew up before the Lord. With that portion of the narrative complete, it now returns to Eli’s house…

Seed for Grace has been promised to come
Children of God prophesied in advance
I may not be smart, but I not be dumb!
Because of prophecy, this isn’t by chance

God has spoken the word
He has revealed to us what He would do
Seed for Grace is what you have heard
Children of God, and not just a few 

Something the law was incapable of doing
Is found in the coming of grace
If Jesus is who we are pursuing
We shall someday behold God’s glorious face

II. If to Yehovah He Will Sin (verses 22-26)

²² Now Eli was very old;

v_eeli zaqen meod – “And Eli, he was aged, very.” It seems like an unnecessary addition, but it is intended to 1) give an immediate but inexcusable sense of why he doesn’t restrain his sons, and 2) to provide typological meaning to be considered later.

^{22 (con’t)} and he heard everything his sons did to all Israel,

The words contain a paragogue: v_eshama eth kal asher yaasun banav l_ekhal Yisrael – “And he heard all which they (surely) will do, his sons, to all Israel.” This refers to the shameful conduct concerning the sacrifices mentioned in verse 14. But more…

^{22 (con’t)} and how they lay with the women who assembled at the door of the tabernacle of meeting.

Another paragoge is used, stressing their abominable conduct: v_eeth asher yishk_evun eth hanashim hatsv_eoth petakah ohel moed – “and which they (surely) will lie with the women, the ‘massing door tent appointment.’” The women mentioned here are the same as those referred to in Exodus 38:8 –

“He made the laver of bronze and its base of bronze, from the bronze mirrors of the serving women who assembled at the door of the tabernacle of meeting.”

Nothing more is said of who these women are. They may be volunteers, family of the priests and Levites, servants of those serving at the tabernacle, etc.

Whoever they are, they would amass at the door of the tabernacle. The sons of Eli took advantage of them, thus turning the place of the Lord into a den of fornication…

²³ So he said to them, “Why do you do such things? For I hear of your evil dealings from all the people.

Eli strongly objects to their conduct, using his own paragoge to highlight his displeasure: vayomer lahem lamah taasun kadevarim ha’eleh asher anokhi shomea eth divrekhem raim meeth kal ha’am eleh – “And he will say to them, ‘Why you (surely) will do according to the words, the these, which I hearing – your words – evil, from all the people, these?’” In this case, the word davar, word, isn’t referring to something they said. Rather, it signifies their deeds. The people had complained, either in general or directly to Eli, about what was going on.

The meaning is that he was either too old, as already implied, or too incompetent, which seems correct as well, to handle the situation. Instead of taking stronger action, such as calling a tribunal, he gives them an earful in hopes that they would amend their ways…

²⁴ No, my sons! For it is not a good report that I hear.

al banay ki lo tovah ha’sh_emuah asher anokhi shomea – “Not, my sons! For not good the hearing which I hearing.” A new noun, shemuah, a hearing, is introduced. It is derived from the verb shama, to hear, which is also used in this verse. Eli heard the words spoken by others, and he conveyed to his sons that what he had heard was unacceptable. Because of their actions…

^{24 (con’t)} You make the Lord’s people transgress.

maavirim am Y_ehovah – “causing to pass over, people Yehovah!” The meaning of the NKJV is correct. This is not speaking of guilt incurred by the sons of Eli. Rather, it is speaking of the imputation of guilt upon the people because of their actions.

The people are “passing over” the Law of Moses, meaning transgressing. The same thought was expressed in Judges 2 –

“Then the anger of the Lord was hot against Israel; and He said, ‘Because this nation has transgressed [avar: pass over] My covenant which I commanded their fathers, and has not heeded My voice.’” Judges 2:20

The actions of the sons caused the people to cross over the covenant, as if they were removed from it because of violating the law. But there is a real problem with this that extends beyond a general transgression by the people…

²⁵ If one man sins against another, God will judge him.

im yekheta ish l_eish u-phil_elo elohim – “If he will sin, man to man, and he interceded Him – God.” The word palal is never used of God taking the action. It is always man praying, or interceding, to Him. This would be the only exception out of 84 uses. But it isn’t. Rather, the meaning is that if a man sins against another man, the man can intercede to God for relief.  On the other hand…

^{25 (con’t)} But if a man sins against the Lord, who will intercede for him?”

The verb is reflexive. Although nobody translates it this way, it says: v’im l_eY_ehovah yekheta ish mi yith_epalel lo – “And if to Yehovah he will sin, man, who he will intercede himself to Him?” As a reflexive verb, it isn’t asking if someone will intercede himself to himself. Rather, he is asking who will intercede himself to the Lord, who is God. He has sinned against God. Thus, he has no one to intercede himself to.

This is seen in the account of Job –

“Now therefore, take for yourselves seven bulls and seven rams, go to My servant Job, and offer up for yourselves a burnt offering; and My servant Job shall pray [yithpalel: he will intercede himself] for you. For I will accept him, lest I deal with you according to your folly; because you have not spoken of Me what is right, as My servant Job has.” Job 42:8

God in the first clause is set in parallel to the Lord in this clause –

If he will sin, man to man, and he interceded Him – God.

And if to Yehovah he will sin, man, who he will intercede himself to Him?

Eli is saying that there is nobody who can intercede himself to the Lord when he sins against the Lord. They are the priests. They are to intercede for the people. How much greater is their inability to intercede for themselves to Him! It is a terrifying prospect for the unrepentant soul…

^{25 (con’t)} Nevertheless they did not heed the voice of their father, because the Lord desired to kill them.

v_elo yish’meu l_eqol avihem ki khaphets Y_ehovah lahamitham – “And not they will hear to voice their father. For He inclined, Yehovah, to cause to kill them.” Because of their unrepentant impudence before the Lord, He inclined, meaning favored, to kill them. Their termination was deemed appropriate to their state of being. On the other hand…

*^{26 (fin)} And the child Samuel grew in stature, and in favor both with the Lord and men.

v_ehanaar sh_emuel holekh v_egadel va’tov gam im Y_ehovah v_egam im anashim – “And the lad, Samuel, walking and growing, and he favored with Yehovah and also with men.” While the sons of Eli were 1) offensive to the people of Israel, causing them to transgress, and 2) set on doing evil to the point that the Lord purposed to kill them, Samuel is set in stark contrast.

The meaning is that in Samuel’s walk and maturing, he was good and acceptable to the Lord and also to men. He is completely the opposite of Eli’s sons. Similar words are later applied to Jesus –

“And Jesus, He before-cut in wisdom and stature and favor with God and men.” Luke 2:52 (CG)

To get the sense of the word before-cut, think of someone with a machete clearing out all the obstructions in front of him, allowing him to excel in various ways. This is how Samuel was under the law, and it is how Jesus also was.

Who will speak for me when I sin?
And make me right with God when I do wrong?
Under the law, I am only done in
Woe from condemnation would be my eternal song 

But in Christ, I am free and forgiven
From everything I have ever done wrong
I have gone from law’s death to a’livin’
Joy in salvation will be my eternal song 

Thank God for Jesus Christ
Who came to deliver me from death’s door
Through His blood, my soul has been priced
I am saved, saved, saved! Now and forevermore

III. Living by Grace

In the passage before us, the sons of Eli, Foster Son, who represents the state of being under the law, are reintroduced into the narrative. Their names are not mentioned, but it says that they are sons of worthlessness who did not know the Lord.

As has been seen, the narrative is focused on the time of Christ’s coming, represented by Samuel. It reflects the state of those under the law who could not see Jesus for who He is. Because of this, Jesus said –

“Jesus answered, ‘You know neither Me nor My Father. If you had known Me, you would have known My Father also.’” John 8:19

Those who desire to be under the law cannot understand who the Lord is, meaning His nature. The law may be His standard of righteousness, but beyond that, it doesn’t define Him. These sons come to the sacrificial offerings, picturing Christ, and they abuse them.

Taking a three-toothed fork and pulling up what they want signifies that their state (represented by the teeth) is that of attempting to achieve divine perfection (three) arbitrarily through the sacrificial system, co-opting what belongs to Christ.

The four different pots that were mentioned reflect various aspects of Christ. The kiyor, cauldron, is used elsewhere to indicate a laver, picturing sanctification. The dud, kettle, signifies to boil up, coming from dod, beloved, a word representing the Lord as the beloved of the redeemed in the Song of Songs.

The qalakhath, pot, is derived from qalakh, to flow or gush forth. It reflects the Lord from whom the Spirit gushes forth. The parur, skillet, is derived from parar, to break up, as in the breaking up or annulment of a covenant (as in Genesis 17:14, etc.). Each of these refers to the Lord or what He will accomplish.

Thus, the act of removing the sacrifice from pots as they are sacrificing demonstrates an attempt to obtain from the law what only Christ can fully deliver. Noting this occurred in Shiloh, Tranquility, signifies that in the place where there should be completeness and rest, the law only interferes with and defaces that.

Saying that they did this to all the Israelites is a way of saying that all of Israel had no ultimate benefit from the law. That is made explicit in Hebrews 9 –

“It was symbolic for the present time in which both gifts and sacrifices are offered which cannot make him who performed the service perfect in regard to the conscience…” Hebrews 9:9

The next verses spoke of taking the meat raw, before the fat was burned. It is a way of stating that attempting to have life from the law, seen in the words “but with living,” and having the meat with the fat, is taking what belongs to God in the giving of Christ. It is what those who want to live by law are attempting to do.

They are looking to gain life (John 1:4, etc.), and be their own personal offering to God instead of trusting in Christ (Ephesians 5:2). Instead of Christ, they are attempting to take what is His by force, ignoring the fact that they are already stained with sin.

Therefore, it said that this was a whopping sin before the Lord because they scorned the “present Yehovah,” signifying the offering of Christ. This is exactly what law observance does. It rejects what God did and looks to replace it with one’s own meritless deeds.

In contrast to that, Samuel was reintroduced as ministering before the Lord. This is what Christ did. Samuel was girded in a linen ephod, which refers to Christ’s righteousness, as explained in the Exodus sermons.

A m’iyl, robe, made by his mother, was brought up year after year for him. The word comes from ma’al, to cover. However, it is only used figuratively, as in acting unfaithfully or committing a trespass. The symbolism is that no such unfaithfulness is found in Christ.

Eli’s words and prophecy look to Elkanah (God Has Redeemed) and Hannah (Grace) being blessed. The state of being under the law, under prophecy, utters that the Lord is to give Grace seed [zera] “under the asking which he asked to Yehovah.”

In other words, because of the son who was asked for was then being asked for to the Lord (Jesus being asked for and promised to be under the law), the state of the law prophesies that seed will be born under Him. That is exactingly reflected in Isaiah 53 –

“Yet it pleased the Lord to bruise Him;
He has put Him to grief.
When You make His soul an offering for sin,
He shall see His seed [zera], He shall prolong His days.” Isaiah 53:10

Immediately after that, but at some point in the future from the time of the narrative, Hannah had three sons and two daughters, the numbers of divine perfection which signifies the totality of the church age redeemed, and difference, Jew and Gentile. They contrast, and yet they confirm the totality of those in the church. Together, they equal five, the number of grace. It is reflective of John’s words –

“And of His fullness we have all received, and grace for grace.” John 1:16

The final words of verse 21 are an exacting description of Jesus’ incarnate life, “And he grew, the lad Samuel (Asked from God), with Yehovah.”

Verse 22 noted Eli was aged, very. It refers to the age of the law when Christ came. It was old and ready to be replaced. At this time, the sons of Eli (the state of the law) were in a state of apostasy, reflected in the abuse of both the sacrifices and the women at the door of the tabernacle.

Eli’s admonitions to his sons were a strong warning. His words, saying, “causing to pass over, people Yehovah” could not be a better description of the sons of the state of the law. It is all the law can do. As Paul says, “by the law is the knowledge of sin” (Romans 3:20). It is also what Paul speaks of in detail in Romans 7 concerning the law’s reviving of sin in man.

Eli’s final words to his sons were concerning man sinning against man and man sinning against Yehovah. In the case of the latter, there is none to intercede himself to God. The law is incapable of this. Because a violation of the law is a transgression against the Lord, there is none who can actually intercede to God in such a case.

As it says in Hebrews, it is “not possible that the blood of bulls and goats could take away sins” (Hebrews 10:4). This can only come through Christ, as our closing verse will reveal. Despite the appeal by Eli, his sons would not hear his voice, “for He inclined Yehovah, to cause to kill them.”

This is the difference between law and grace. As Paul says, “the letter kills, but the Spirit gives life” (2 Corinthians 3:6). Therefore, the Lord was inclined from eternity to bring an end to the law. Lastly, the final verse was about Samuel stating words essentially repeated by Luke about Jesus.

The difference between “Yehovah and also men” as opposed to “God and men” is that Jesus is Yehovah. He is the Son of God. Thus, we have an exacting parallel. Jesus’ mission was to come, replace the law with the New Covenant, and offer grace to the children of Grace.

Understanding this, do not try to earn what God freely offers. Leave law observance behind and reject those who teach it. They are warped and self-condemned. They are asking you to focus on yourself, not Jesus and what He has done.

But God is constantly and consistently instructing us to look to Jesus, to trust in what He has done, and to reject the law that can only further separate us from Him. If you want to please God, then put your hope and trust solely in Jesus. Glory in what He has done. That is the sweet spot. May it be so for you now and always. Amen.

Closing Verse: “My little children, these things I write to you, so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous. ² And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.” 1 John 2:1, 2

Next Week: 1 Samuel 2:27-36 It’s what happens when everything’s out of control... (To Languish, Your Soul) (6^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

 

1 Samuel 2:12-26 (CG)

¹² And sons Eli, sons worthlessness. Not they knew Yehovah. ¹³ And verdict, the priests with the people: all man sacrificing sacrifice, and he will come, lad the priest, according to boil the flesh, and the fork – three the tooth – in his hand. ¹⁴ And he will cause to strike in the caldron, or in the pot, or in the kettle, or in the skillet all which he will cause to ascend the fork – he will take, the priest, in him. Just so, they will do to all Israel, the ‘coming there in Shiloh.’ ¹⁵ Also, in before they will (surely) cause to smoke the fat, and he will come, lad the priest, and he will say to the man, the sacrificing, “You must give it – meat to roast – to the priest, and not he will take from you flesh being boiled, but with living.”

¹⁶ And he will say unto him, the man, “Smoke, they must (surely) cause to smoke, according to the day, the fat. And you must take to you according to which it will desire, your soul.” And he will answer to him, “For now, you will give! And if not, I took in vehemence.”

¹⁷ And it was, sin the lads, whopping – very – faces Yehovah. For they scorned, the men, present Yehovah.

¹⁸ And Samuel, ministering faces Yehovah. Lad being girded ephod – linen. ¹⁹ And robe, little, she will make to him, his mother. And she will cause to ascend to him, from days days-ward, in her ascent with her husband to sacrifice sacrifice the days. ²⁰ And he will bless, Eli, Elkanah and his wife, and he will say, “May He give, Yehovah, to you seed from the woman, the this, under the asked which he asked to Yehovah.” And they walked to his place.

²¹ For visited, Yehovah, Hannah. And she conceived and she bore three sons and two daughters. And he grew, the lad Samuel, with Yehovah.

²² And Eli, he was aged, very. And he heard all which they (surely) will do, his sons, to all Israel, and which they (surely) will lie with the women, the ‘massing door tent appointment.’ ²³ And he will say to them, “Why you (surely) will do according to the words, the these, which I hearing – your words – evil, from all the people, these? ²⁴ Not, my sons! For not good the hearing which I hearing: causing to pass over, people Yehovah! ²⁵ If he will sin, man to man, and he will intercede Him – God. And if to Yehovah he will sin, man, who he will intercede himself to Him?” And not they will hear to voice their father. For He inclined, Yehovah, to cause to kill them.

²⁶ And the lad, Samuel, walking and growing, and good with Yehovah and also with men.

 

1 Samuel 2:12-26 (NKJV)

¹² Now the sons of Eli were corrupt; they did not know the Lord. ¹³ And the priests’ custom with the people was that when any man offered a sacrifice, the priest’s servant would come with a three-pronged fleshhook in his hand while the meat was boiling. ¹⁴ Then he would thrust it into the pan, or kettle, or caldron, or pot; and the priest would take for himself all that the fleshhook brought up. So they did in Shiloh to all the Israelites who came there. ¹⁵ Also, before they burned the fat, the priest’s servant would come and say to the man who sacrificed, “Give meat for roasting to the priest, for he will not take boiled meat from you, but raw.”

¹⁶ And if the man said to him, “They should really burn the fat first; then you may take as much as your heart desires,” he would then answer him, “No, but you must give it now; and if not, I will take it by force.”

¹⁷ Therefore 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, even as a child, wearing a linen ephod. ¹⁹ Moreover his mother used to make him a little robe, and bring it to him year by year when she came up with her husband to offer the yearly sacrifice. ²⁰ And Eli would bless Elkanah and his wife, and say, “The Lord give you descendants from this woman for the loan that was given to the Lord.” Then they would go to their own home.

²¹ And the Lord visited Hannah, so that she conceived and bore three sons and two daughters. Meanwhile the child Samuel grew before the Lord.

²² Now Eli was very old; and he heard everything his sons did to all Israel, and how they lay with the women who assembled at the door of the tabernacle of meeting. ²³ So he said to them, “Why do you do such things? For I hear of your evil dealings from all the people. ²⁴ No, my sons! For it is not a good report that I hear. You make the Lord’s people transgress. ²⁵ If one man sins against another, God will judge him. But if a man sins against the Lord, who will intercede for him?” Nevertheless they did not heed the voice of their father, because the Lord desired to kill them.

²⁶ And the child Samuel grew in stature, and in favor both with the Lord and men.

 

 

Artwork by Douglas Kallerson

1 Samuel 2:1-11
I Rejoiced in Your Salvation

(Typed 21 April 2025) Mario Bergoglio, the pope, died the day I typed this sermon. Though his record of apostasy doesn’t match the typology of what is seen in the passage today, the Roman Catholic Church is essentially a works-based structure.

Any works-based sect of Christianity will openly declare salvation by grace through faith. Even Hebrew Roots observants will do this because it is what the New Testament proclaims. However, their doctrines are proof this is untrue when you check them out.

For example, Roman Catholicism both acknowledges and denies the all-sufficiency of Christ’s atonement. It says that what Christ did is sufficient, because that is what the Bible says. But then their doctrine teaches purgatory, which is contrary to salvation by faith. Instead, they teach doing things, either here or there, to obtain final salvation.

Confessionals, acts of contrition, and other such tenets of the faith either implicitly or explicitly deny the all-sufficiency of Christ’s work. And the Roman Catholic Church contains canons that come into absolute contradiction to Scripture.

Text Verse: “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. ⁸ For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.” Galatians 6:7,8

At the Council of Trent, which was a knee-jerk reaction to the Reformation, the Roman Catholic Church published numerous canons. Seven of them contradict Scripture, and because of what they proclaim, they by default consider Paul a heretic. One of them actually defines Jesus as one.

However, each one brings the work of Jesus into what they call a state of anathema. I won’t read all of them, but I will include them in the written sermon so people can see what I am talking about.

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Canon 10. If any one saith, that by faith alone the impious is justified; in such wise as to mean, that nothing else is required to co-operate in order to the obtaining the grace of Justification, and that it is not in any way necessary, that he be prepared and disposed by the movement of his own will; let him be anathema.

Canon 11. If any one saith, that men are justified, either by the sole imputation of the justice of Christ, or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and is inherent in them; or even that the grace, whereby we are justified, is only the favour of God; let him be anathema.

Canon 12. If any one saith, that justifying faith is nothing else but confidence in the divine mercy which remits sins for Christ’s sake; or, that this confidence alone is that whereby we are justified; let him be anathema.

Canon 23: “lf any one saith, that a man once justified can sin no more, nor lose grace, and that therefore he that falls and sins was never truly justified; or, on the other hand, that he is able, during his whole life, to avoid all sins, even those that are venial,- except by a special privilege from God, as the Church holds in regard of the Blessed Virgin; let him be anathema.”

Canon 24:  “If any one saith, that the justice received is not preserved and also increased before God through good works; but that the said works are merely the fruits and signs of Justification obtained, but not a cause of the increase thereof; let him be anathema.”

Canon 30:  “If any one saith, that, after the grace of Justification has been received, to every penitent sinner the guilt is remitted, and the debt of eternal punishment is blotted out in such wise, that there remains not any debt of temporal punishment to be discharged either in this world, or in the next in Purgatory, before the entrance to the kingdom of heaven can be opened (to him); let him be anathema.”

Canon 33:  “If any one saith, that, by the Catholic doctrine touching Justification, by this holy Synod inset forth in this present decree, the glory of God, or the merits of our Lord Jesus Christ are in any way derogated from, and not rather that the truth of our faith, and the glory in fine of God and of Jesus Christ are rendered (more) illustrious; let him be anathema.

———————————-

As I said, people who teach heresy avow that salvation is by grace through faith, but then their underlying doctrines and dogmas deny it. We have to be aware of what we believe and of the teachings of those we follow. To not do so is unwise.

God has given us His written word. It cannot be supplemented or changed by man and still remain His word. It must be accepted and evaluated as it is. Regardless of anything else you may glean from this sermon, it is hoped that you will do this.

Great and true things are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. She Begat Seven (verses 1-5)

And Hannah prayed and said:

As in verse 1:10, the verb is reflexive: vatith_epalel khanah vatomer – “And she interceded herself, Hannah, and she said.” Hannah is interceding directly to the Lord. This time, instead of petitioning the Lord for a child, she is praising Him, rejoicing that she has a child.

This intercession has become known as the Song of Hannah, one of the four songs of the women of the Bible. The first was the Song of Miriam in Exodus 15. The next was the Song of Deborah in Judges 5. The third is Hannah’s Song. The last is the Song of Mary found in Luke 1. Of her intercession of praise and prophecy, she begins with…

^{1 (con’t)} “My heart rejoices in the Lord;

alats libi b_eY_ehovah – “It exulted, my heart, in Yehovah.” She introduces a word to Scripture, alats, to jump for joy, and thus, to exult. In Scripture, the heart is the seat of moral preference. G. Archer says it is the desire-producer that makes us tick. In other words, her deep-seated moral preference is to exult in the Lord.

One can imagine Hannah as she stands before the Lord after she presented her son to Eli as vowed. The pain in her heart at the separation is actually overtaken by joy because of the significance of the act.

Samuel is in the care of the Lord, and she can trust that whatever happens, it will be because of His guiding hand upon him. In addition, the stain of being barren no longer rests upon her. The two thoughts meld into one point of exultation, which is next expressed in a result…

^{1 (con’t)} My horn is exalted in the Lord.

ramah qarni b_eYehovah – “It exalted, my horn, in Yehovah.” The qeren, horn, is derived from the verb qaran, signifying to push or gore. Figuratively, it means to send out rays, and thus to shine. This conveys the idea of prominence, exaltation, and strength. This is how it is used in 2 Samuel (and elsewhere) –

“The Lord is my rock and my fortress and my deliverer;
³ The God of my strength, in whom I will trust;
My shield and the horn [qaran] of my salvation,
My stronghold and my refuge;
My Savior, You save me from violence.” 2 Samuel 22:2, 3

One can get a sense of what she is referring to by revisiting what was said in Chapter 1 –

“And she will vex her rival, also vexation, in order to cause to tumble her. For He closed, Yehovah, via her womb.” 1 Samuel 1:6 (CG)

She was abased because the Lord closed her womb. Peninnah vexed her, indicating that she, not Hannah, was favored by the Lord. Her words implied that Hannah’s barren state was a punishment from Him.

Now, Hannah can say her horn, her strength, is exalted in Yehovah. It implies that she has not only overcome her barrenness, but the once lofty state of her rival as well. Therefore…

^{1 (con’t)} I smile at my enemies,

rakhav pi al oy_evay – “It broadened, my mouth, upon ‘my hatings.’” Hannah has gone from the heart to the horn and now to the mouth. The first two were “in Yehovah.” This one is “upon my hatings.” She has triumphed over Peninnah and her children because this has been done in Yehovah.

It is a clear sign of the Lord’s divine favor when a barren womb becomes fruitful. Saying her mouth broadened means that in times past, she took the taunts of Peninnah quietly, without responding. But now she could openly exalt the Lord as the One who heard and responded to her intercession. She had her calculator handy and it told her that one plus one equals two…

^{1 (con’t)} Because I rejoice in Your salvation.

ki samakhti bishuathekha – “For I rejoiced in Your salvation.” The feminine noun yeshuah signifies something saved. Her words proclaim the state of salvation or deliverance in which she stands. Her enemies can no longer stand over her in accusation and condemnation. Instead, she has been delivered and she can openly speak against them. She, not they, has the upper hand.

Each of the three previous clauses is a result of this one –

* Her heart exulted in Yehovah.
* Her horn exalted in Yehovah.
* Her mouth broadened upon her hatings.
For she rejoiced in Yehovah’s salvation.

Because of this, she goes from proclaiming her state to explaining His…

² “No one is holy like the Lord,

ein qadosh ka’Y_ehovah – “Naught holy according to Yehovah.” The word qadosh, holy, is from qadash, to be (or make) clean in the ceremonial or moral sense. As such, it is being set apart from that which is not. For example, Aaron and his sons were set apart, made holy, to the Lord.

When Aaron’s two eldest failed to be holy and honor the Lord as such, He struck them. In response to this –

“And Moses said to Aaron, ‘This is what the Lord spoke, saying:
“By those who come near Me
I must be regarded as holy;
And before all the people
I must be glorified.”’” Leviticus 10:3

Hannah is proclaiming that no one is as morally set apart as the Lord is. He is absolutely perfect in His being. There is no lack in Him, and there is nothing that could mar or tarnish His moral perfection. The reason for this is…

^{2 (con‘t)} For there is none besides You,

ki ein bil_etekha – “For naught except You.” Yehovah stands alone. He is the only God, and beside Him, there is no other. Paul speaks about this –

“Therefore concerning the eating of things offered to idols, we know that an idol is nothing in the world, and that there is no other God but one. ⁵ For even if there are so-called gods, whether in heaven or on earth (as there are many gods and many lords), ⁶ yet for us there is one God, the Father, of whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and through whom we live.” 1 Corinthians 8:4-6

Despite the innumerable false gods derived from man’s contrivances, there is only one God. Hannah understood this, acknowledging that what transpired was foretold by Eli’s prophetic utterance and fulfilled in Samuel’s birth. No other god could do this.

^{2 (con‘t)} Nor is there any rock like our God.

v’ein tsur kelohenu – “And naught rock according to our God.” The tsur, rock, comes from a primitive root meaning to cramp. Taken figuratively, it means to confine, besiege, fortify, be an adversary, and so forth. Thus, the noun would mean Besieger, Confiner, etc. This is the idea of this type of rock.

The word is used numerous times in the Bible when referring to the Lord. Speaking of the gods of the nations, Moses proclaimed, “For their rock is not like our Rock (Deuteronomy 32:21). Hannah’s utterance repeats this thought.

The words of Hannah are mirrored by those of the Lord in Isaiah –

“Thus says the Lord, the King of Israel,
And his Redeemer, the Lord of hosts:
‘I am the First and I am the Last;
Besides Me there is no God.
⁷ And who can proclaim as I do?
Then let him declare it and set it in order for Me,
Since I appointed the ancient people.
And the things that are coming and shall come,
Let them show these to them.
⁸ Do not fear, nor be afraid;
Have I not told you from that time, and declared it?
You are My witnesses.
Is there a God besides Me?
Indeed there is no other Rock;
I know not one.’” Isaiah 44:6-8

Because of the surety of Hannah’s proclamation, she continues…

³ “Talk no more so very proudly;

Though the sense is correct, the NKJV lacks the structure and poignancy of the Hebrew: al tarbu t_edaberu g_evohah g_evohah –

“Not you will cause to increase –
You will speak elevated, elevated?”

In other words, Hannah is thinking of Peninnah as she says, “You will never have the chance again to speak further as you have in the past.” The question, then, is rhetorical. It means that Peninnah’s words will never again be elevated. The repetition marks out profound irony. “Your words demeaned me, but I am now in a position superior to you.” Therefore…

^{3 (con’t)} Let no arrogance come from your mouth,

The words seemingly make no sense, and so translations are all over the place. They add words, change the form of the verb, make stuff up, etc.: yetse athaq mipikhem – “It will come, impudence, from your mouth.” Hannah provides another new word to Scripture, athaq, impudence. It is derived from atheq, to remove, and thus signifying being impudent.

She is not speaking about right now (Let no). Rather, it is speaking of the past, but as if it is now (It will come). She is referring to what she just said, “You will never have the chance to speak as you did, which was (at the time) it will come, impudence, from your mouth.”

The thought can be paraphrased, saying, “You won’t speak proudly anymore when nothing but impudence was coming from your mouth.” Though speaking of Peninnah, the words can be applied to any enemy of the Lord’s plans.

^{3 (con’t)} For the Lord is the God of knowledge;

The noun is plural: ki el deoth Y_ehovah – “For God knowledges, Yehovah.” Again, we have a new word, deah. It is a feminine noun signifying knowledge. The plural indicates understanding in all disciplines and matters. The Lord is aware of all things, understands all things, and as such, nothing is outside of His understanding.

Hannah is still looking back on Peninnah’s vexing and how the Lord revealed that her words and actions were incorrect and unwarranted. Even if the Lord allowed Hannah’s barrenness, His plan for her was to bear and be exalted. Further…

^{3 (con’t)} And by Him actions are weighed.

v_elo nithk_enu alil_eoth – “And not they were weighed – acts.” The written text is different than the oral. The oral, which most translators use, says, “And to Him, they were weighed, acts.” This is sufficiently paraphrased by the NKJV. The written, though seemingly without sense, is certainly correct.

The word alilah refers to an exploit (of God) or performance (of man). It is something done, and thus an act. The things done by Peninnah were of no value and were not worthy of weighing for merit.

As for the word, takan, to weigh, it is also new. It signifies to measure out. This can be by weight or dimension. As such, it can be figuratively applied to pondering, etc.

In light of how things have transpired between Hannah and Peninnah, Hannah now speaks in general terms about the workings of the Lord…

⁴ “The bows of the mighty men are broken,

Her words are blunt and forceful: qesheth giborim khatim – “Bow mighties – shatterings.” The words speak of defeat. The (singular) bow of the (plural) mighties turning into many shatterings gives the sense of the combined skill of many archers being collectively gathered and crushed. In contrast to this…

^{4 (con’t)} And those who stumbled are girded with strength.

v’nik’shalim az’ru khayil – “And they being tottered, they are girded – valor.” The word kashal signifies to totter or waiver. Whereas the bow of the mighties is shattered, those who were tottered are now girded in a state of valor. Hannah is using this general statement as a reflection of what was and now is concerning her and Peninnah. Next…

⁵ Those who were full have hired themselves out for bread,

s_eveim balekhem nis_ekaru – “Satiated in the bread, they were hired.” The NKJV is right in the meaning. Those who sat full from feasting on bread are now hired out. On the other hand…

^{5 (con’t)} And the hungry have ceased to hunger.

ur_eevim khadelu – “And hungry, they were flabby.” The word khadal means to be flabby. As such, it will often signify to desist, as if the person quits a thing and sits around idly after that. The sense here is that those who were hungry have been filled and now sit around filled to the brim.

The words are similar in thought to those of Mary –

“He has filled the hungry with good things,
And the rich He has sent away empty.” Luke 1:53

Continuing with her general examples, she says…

^{5 (con’t)} Even the barren has borne seven,

Rather: ad aqarah yal_edah shivah – “Until sterile, she begat seven.” The meaning is that the one who remained sterile for a set period suddenly begot seven. It is the number of spiritual perfection. Hannah is not saying that she had or would bear seven children. Verse 2:21 says that she bore three sons and two daughters.

Rather, she is identifying the one who was sterile as the one whose children will result in the spiritually perfect number. As her words are directed by the inspiration of the Lord, what she says is making a point concerning other matters. Understanding this, she continues…

^{5 (con’t)} And she who has many children has become feeble.

v_erabath banim um_elalah – “And abundant sons, she was drooped.” The sense is that despite having many sons, her foe, who is represented by general words concerning anyone, would languish.

Remember that Hannah has just handed Samuel over to the Lord and is interceding directly to the Lord in the presence of anyone with her. This would have probably included Elkanah and maybe even the whole family.

But even if she is the only one standing there, she is referring to her state as opposed to that of Peninnah.

A rivalry exists between the two
One that will not end
What is man to do
Toward which should his ear bend

One says, “You can do it!”
The other says, “No, it’s not true”
*“Keep on going! Don’t you quit!
No… that is not what you should do”

*“Don’t listen to her, how can she know?”
*“Listen to me, I have seen it all”
“Don’t listen, keep up your show!”
*“No… if you do, you’re headed for a fall”

II. They Will Be Muted (verses 6-11)

⁶ “The Lord kills and makes alive;

The first verb is causative: Y_ehovah memith u-m_ekhayeh – “Yehovah causing to kill, and reviving.” The words are a repeat of the Lord’s words from Deuteronomy 32:29, “I will cause to kill and I revived.”

Scholars generally agree that the words are figurative, as if someone is brought down to near death or rescued from it. But why would Hannah say that?

Rather, she is making a proclamation about the capabilities of the Lord, where nothing is impossible for Him. He is the One who causes to kill, and He is the One capable of reviving the same. Likewise, she continues with…

^{6 (con’t)} He brings down to the grave and brings up.

morid sh_eol vayaal – “Causing to descend – Sheol, and He caused to ascend.” This is the response to each previous action. When someone is caused to be killed, he descends to Sheol. When someone is revived (from the dead), he is caused to ascend from there. Whatever the Lord determines, that is what comes to pass.

⁷ The Lord makes poor and makes rich;

Y_ehovah morish umaashir – “Yehovah causing to impoverish, and causing to accumulate.” The word yarash signifies to occupy. When Israel came into the land, they inherited it while disinheriting the occupants. The idea is that the Lord disinherits someone from his wealth. He also allows man to, ashar, accumulate. Paul speaks of this –

“For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?” 1 Corinthians 4:7

Whatever we have, earned wealth, knowledge, spiritual blessings, etc., all of it ultimately came from the Lord. What we have, therefore, is a result of His hand upon us. The thought is repeated using different terms…

^{7 (con’t)} He brings low and lifts up.

mashpil aph m_eromem – “Causing to depress and exalting.” Hannah introduces another new word, shaphel, to depress or sink. It is usually used in the sense of abasement. That is then contrasted with the idea of exalting. Both ideas are at the Lord’s directive and occur because of His guiding hand.

⁸ He raises the poor from the dust

meqim meaphar dal – “Causing to rise from dust – dangling.” The word dal is from dalal, to be feeble. That is figuratively applied to the poor. The sense here is that those who are so poor they dangle in the dust are raised up by the Lord. Likewise…

^{8 (con’t)} And lifts the beggar from the ash heap,

meashpoth yarim evyon – “From offscouring, He will cause to rise – destitute.” The word ashpoth, is new. It comes from shaphah, to abrade. As such, it literally signifies offscouring. However, most translate this as dung or dunghill. Some more rightly say filth or refuse, which is closer to offscouring.

In Nehemiah, there is a gate mentioned four times using this word. As such, it is probably rightly termed the Refuse Gate, meaning the gate through which people hauled out their trash. One can see a beggar sitting in the offscouring of the city when the Lord raises him from that…

^{8 (con’t)} To set them among princes

There is no pronoun: l_ehoshiv im n_edivim – “To cause to sit with willing.” The first two clauses are spoken in a general sense. This clause is too. Whether one or many is being referred to, the Lord causes such to sit with the n_edivim, those willing.

The word nadiv comes from nadav, to volunteer, as in offering willingly, such as when the people willingly brought their offerings to the Lord for the building of the tabernacle.

At times, it signifies a noble or a prince, but it appears that willing is the best sense of the word here. It is these willing ones who are next referred to with a plural pronoun…

^{8 (con’t)} And make them inherit the throne of glory.

v_ekhise khavod yan_ekhilem – “And throne, glory, He will cause them to inherit.” The willing will inherit a throne of glory, and this can even include those once dangling (meaning poor) and/or destitute…

^{8 (con’t)} “For the pillars of the earth are the Lord’s,

ki l_eY_ehovah m_etsuqe erets – “For to Yehovah, compressings earth.” Hannah continues with new and rare words, introducing the matsuq. It is only found here and in 1 Samuel 14:5. It is derived from tsuq, to compress.

Thus, it may signify something narrow like a pillar. However, this is not the sense in its other use. Therefore, it is best to stick with a literal meaning, compress. Whatever the actual intent of the words, it is clear that they refer to His creative handiwork.

He is the One who made these compressings…

^{8 (con’t)} And He has set the world upon them.

vayasheth alehem tevel – “And He placed upon them world.” This is yet another new word, tevel. It is derived from yaval, to flow or causatively, to bring (usually with pomp). Strong’s sees the connection as the earth (which is moist) and thus, inhabited.

Saying “world” is therefore probably the intent. This is because its other uses give this sense and, at times, it is set in parallel with the word translated as earth –

“To You – heavens,
Also to You – earth [arets],
World [tevel] and her fullness,
You – You set them.” Psalm 89:11 (CG)

The point of this is that just as He has created, established, and set the world according to His decision, so He can do to the dangling and destitute.

⁹ He will guard the feet of His saints,

ragle khasido yish_emor – “Feet His benevolent, He will guard.” As earlier, there is a difference between the written and the oral reading. The written says “His benevolent” in the singular. The oral says “His benevolent” in the plural. The adjective khasid is from khasad, to be kind. Thus, it refers to one who is benevolent.

To guard one’s feet is to keep from stumbling. Hannah’s use of the singular signifies any number of people. She is talking to anyone, any number, who will listen. In contrast to this singular identifier…

^{9 (con’t)} But the wicked shall be silent in darkness.

u-r_eshaim bakhoshekh yidamu – “And wicked – in the darkness, they will be muted.” Whereas there is one benevolent representing any who are such, there are many wicked, identified as such. While the Lord guards the feet of His benevolent, He also mutes the wicked in darkness.

Think of the people you know. Some are normally silent about things, walking circumspectly. The wicked, on the other hand, are noisy and are always mouthing off. As such, the Lord will do these things…

^{9 (con’t)} “For by strength no man shall prevail.

ki lo v_ekoakh yigbar ish – “For not in vigor, he will be strong – man.” Remember that Hannah is using generalities while referring to how things turned out between her and Peninnah. It is the point of her interceding and praising the Lord.

Therefore, she uses these words as contrasting thoughts between her and the one vexing her. The word koakh is often rightly translated as strength, but it points to the force behind it. Thus, vigor. It is not the vigor of a person that causes a man to prevail. Rather, it is the hand of the Lord that brings it about.

¹⁰ The adversaries of the Lord shall be broken in pieces;

Y’hovah yekhatu m_erivo alo –

“Yehovah:
They will sink – he causing to grapple upon Him.”

For a third time, the written does not match the oral –

Written: they will sink – he causing to grapple upon Him.
Oral: they will sink – they causing to grapple upon Him.

The written is surely correct. Hannah is still speaking in the singular while referring to any number of people. Any one of them is her subject.

She introduces the verb nakheth. It signifies to sink. In 2 Samuel 22:35, it says –

“Teaching my hands to the war,
And He will sink [nakheth], bow bronze, my arms.” 2 Samuel 22:35 (CG)

The idea is that through the strength of the Lord, David could grab a bow of bronze and cause it to bend, as if sinking.

The other word Hannah uses is riv. It signifies to grapple. The thought first introduces the name, Yehovah. There is then a pause indicating that He is the subject. It next defines what is being said about Him, which is that those who attempt to grapple with Him will sink. She then continues…

^{10 (con’t)} From heaven He will thunder against them.

Rather: ba’shamayim yar_eem – “In the heavens – may He cause to tumble.” Hannah is saying that Yehovah is in the heavens, but she is telling Him (the verb is a jussive) to act by causing anyone who would grapple with Him to tumble. She next repeats His name. This should be followed by a pause…

^{10 (con’t)} The Lord will judge the ends of the earth.

Y_ehovah yadin aphse arets –

“Yehovah:
He will judge extremity earth.”

This means that anywhere men are, even to the earth’s extremity, He will judge those people. This will be through the One He selects, as is expressly stated in the next two clauses…

^{10 (con’t)} “He will give strength to His king,

v_eyiten oz l_emalko – “And He will give strength to His King.” The words are purely prophetic because there was no king in Israel at this time. Her son would be the final God-appointed judge of Israel. Therefore, Hannah’s words are given by the Holy Spirit. It is referring not to kings such as David or Solomon who were types of the coming Messiah, but of the Messiah Himself. This is seen explicitly in her final words…

^{10 (con’t)} And exalt the horn of His anointed.”

v_eyarem qeren m_eshikho – “And may He cause to rise horn His Messiah.” Again, there were kings who were anointed and who typified the Messiah. Even Cyrus, king of Persia, is called the Lord’s messiah in Isaiah 45:1.

But these things were unknown to Hannah. However, she would, like any other Hebrew woman, know of the promise of the coming Messiah. Her words, being guided by the Holy Spirit, refer specifically of Him. The two thoughts, King and Messiah, are referring to Him in parallel.

With Hannah’s words complete, the narrative continues…

¹¹ Then Elkanah went to his house at Ramah.

vayelekh elqanah haramahthah al beitho – “And he went, Elkanah, the Ramah-ward upon his house.” Hannah finished her intercession. This would have been at the end of their time in Shiloh where they prostrated themselves before the Lord, as stated in 1 Samuel 1:19. From there, they headed toward Ramah.

Elkanah means God Has Acquired (meaning Redeemed). Ramah means Height or Lofty Place.

*^{11 (fin)} But the child ministered to the Lord before Eli the priest.

v_ehanaar hayah m_eshareth eth Y_ehovah eth p_ene eli hakohen – “And the lad, he became ‘ministering Yehovah’ – faces Eli the priest.” Samuel was consecrated to the Lord. Therefore, he remained in Shiloh and actively ministered to Yehovah in the presence of Eli, Foster Son.

To whom do you listen to get it right?
Which story is the correct one?
The question is, “By whose might?”
Will it be yours, or that of the Son?

The choice is given, and we must choose
Will we trust in ourselves or in the Son
With the wrong choice, we will lose
So get it right, but get it done

Hannah or Peninnah, choose just one
Only Hannah knows the proper way
Following Peninnah, rejects the Son
Be wise and make the right choice today

III. Hannah Knows

The typology of Chapter 1 revealed the meaning of what Hannah and Peninnah picture. Peninnah is never mentioned again, yet she is the subject of much of what Hannah is referring to in her intercession.

Because of that, all we need is just a brushstroke of the intent behind Hannah’s words. She anticipates the state of grace introduced through the completed work of Jesus. Peninnah is given in type to reflect law observance.

Hannah began with her heart exulting in the Lord. The state of grace understands what Jesus has done. We rejoice in what He did, not in our own efforts. One cannot merit grace.

Hannah noted her horn is exalted in Yehovah. Our strength, exaltation, and prominence rest in Him because of what Jesus has done. Peninnah, the law, thought she was right with the Lord because of who she was.

Next, Hannah said that her mouth broadened upon her hatings. The thought of law observance is utterly repugnant to the idea of grace. The two are in a state of enmity with one another. As such, Hannah doesn’t rejoice in what she has done, but in the Lord’s salvation.

In verse 2, her praises of the Lord magnified Him. There was nothing but Him. Law observance becomes its own god to be served. As this god is based on self, it is a means of self-deification. Hannah understood this and proclaimed Yehovah alone is the Rock.

He is the Besieger of the law. Therefore, anyone under the law is an adversary to Him. He alone prevailed over it. Because of this, in verse 3, Hannah began speaking in general terms about Peninnah, the one who speaks “elevated, elevated.”

This is what law observance leads to, a state of haughtiness about what it accomplishes, not what the Lord has done. They are impudent because they ignore that Jesus is the fulfillment and ending of the law.

From the beginning, God knew what man would do each step of the way. Each time a law is introduced, it will lead to self, not to the Lord. Thus, man’s acts are weighed in one of two ways: are they acts of self or acts of faith? He is the Standard, not each of us.

Through the law we tottered, but through Christ we are girded with strength. Under the law, those who are filled with bread are sent out for hire. The contrasts are clear and poignant. Those hungry for grace are made flabby, resting in what Christ has done.

Grace was sterile under the law, but through grace, the number of sons is that of spiritual perfection. God’s plan has formed a perfect body of believers that will, at some point, be fully realized. On the other hand, those under the law will droop from weariness, never coming to rest in the promise of God.

Verse 6 noted the Lord causing to kill and reviving. The letter (the law) kills, but the Spirit (grace) gives life (2 Corinthians 3:6). Those under the law will remain in Sheol. Those under grace will ascend to heaven.

Verses 7 and 8 continued these contrasts using terms to identify the state of those under law (her foe, Peninnah) and those of the state of grace (represented by her). For example, verse 8 said, “And throne, glory, He will cause them to inherit.” That is realized in Revelation 3 –

“To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.” Revelation 3:21

Hannah again brought in the idea of the Lord’s power in creation to assure us that just as He was competent and capable in the creation, He is likewise in His care for those who trust Him.

Verse 9 showed the contrasting ends for law and grace. The Lord will guard the feet of those who are His under grace, but He will silence the wicked, meaning those who reject Christ’s work, in darkness. To confirm this, she said, “For not in vigor he will be strong – man.”

It is not in our strength under the law, but in His strength prevailing over it, that we are made strong. In understanding who Hannah and Peninnah picture, the entire song becomes clear.

Verse 10 contrasted the end for those who are sons of Law and those who are sons of Grace, noting that to the ends of the earth, the Lord will judge. That right and role belongs to Jesus as the gospels, Acts, the epistles, and Revelation make perfectly clear.

Jesus is the King who is given the strength of God because of what He has done. Jesus is the One whose horn is exalted as the Messiah. This is what Hannah’s Song is telling us. She is prophesying in typology of the difference between her rival, Peninnah, and herself.

Understanding this, verse 11 noted that Elkanah, the state of God’s people, went to their house Ramah-ward, (toward Lofty). It doesn’t say they went to Ramah, just in the direction of Ramah. Those who are of the state of grace will eventually make it there.

But that must wait for the Lord’s work to be completed. The son of Grace is born, and it says that Samuel, Asked from God, was ministering to Yehovah before Eli, Foster Son. In other words, it is typical of Christ, born under the law and performing in the presence of the Foster Son, meaning those under law.

The intercession of Hannah provides a summary of the difference between the law and grace and those who live under one or the other. Enmity exists between the two because they are incompatible with one another.

Unfortunately, this message is all but lost to much of the world. Even some saved believers are brought again under the bondage of the law. But the lesson of Jesus is the lesson of the law fulfilled. Those in Christ are not under law, but grace.

To place oneself under the law thus excludes one from the benefits of grace. This doesn’t mean a saved believer will lose his salvation, but it does mean that he will receive no rewards for his life after salvation if he returns to law observance. God cannot reward self-exaltation.

Rather, He will reward those who exalt Him through exalting Jesus and what He has done. Learn the lesson of Hannah and Peninnah. Follow the grace. It is the sweet spot in what God has done in the history of redemption.

Closing Verse: “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. ⁸ For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life.” Galatians 6:7, 8

Next Week: 1 Samuel 2:12-26 The word prophesied of His comin’… (Seed From the Woman) (5^th 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

1 Samuel 2:1-11 (CG)

And she interceded herself, Hannah, and she said,
“It exulted, my heart, in Yehovah.
It exalted, my horn, in Yehovah.
It broadened, my mouth, upon my hatings,
For I rejoiced in Your salvation.

² Naught holy according to Yehovah,
For naught except You,
And naught rock according to our God.

³ Not you will cause to increase –
You will speak elevated, elevated?
It will come, impudence, from your mouth,
For God knowledges, Yehovah.
And not they were weighed – acts.

⁴ Bow mighties – shatterings.
And they being tottered, they are girded – valor.

⁵ Satiated in the bread, they were hired,
And hungry, they were flabby.
Until sterile, she begat seven,
And abundant sons, she was drooped.

⁶ Yehovah causing to kill, and reviving,
Causing to descend – Sheol, and He caused to ascend.

⁷ Yehovah causing to impoverish, and causing to accumulate,
Causing to depress and exalting.

⁸ Causing to rise from dust – dangling,
From offscouring, He will cause to rise – destitute,
To cause to sit with willing,
And throne, glory, He will cause them to inherit,
For to Yehovah, compressings earth,
And He placed upon them world.

⁹ Feet His benevolent, He will guard,
And wicked – in the darkness, they will be muted,
For not in vigor, he will be strong – man.

¹⁰ Yehovah:
They will sink – He causing to grapple upon Him.
In the heavens – may He cause to tumble.
Yehovah:
He will judge extremity earth,
And He will give strength to His King,
And may He cause to rise horn His Messiah.”

¹¹ And he went, Elkanah, the Ramah-ward upon his house. And the lad, he became ‘ministering Yehovah’ – faces Eli the priest.

1 Samuel 2:1-11 (NKJV)

And Hannah prayed and said:

“My heart rejoices in the Lord;
My horn is exalted in the Lord.
I smile at my enemies,
Because I rejoice in Your salvation.

² “No one is holy like the Lord,
For there is none besides You,
Nor is there any rock like our God.

³ “Talk no more so very proudly;
Let no arrogance come from your mouth,
For the Lord is the God of knowledge;
And by Him actions are weighed.

⁴ “The bows of the mighty men are broken,
And those who stumbled are girded with strength.
⁵ Those who were full have hired themselves out for bread,
And the hungry have ceased to hunger.
Even the barren has borne seven,
And she who has many children has become feeble.

⁶ “The Lord kills and makes alive;
He brings down to the grave and brings up.
⁷ The Lord makes poor and makes rich;
He brings low and lifts up.
⁸ He raises the poor from the dust
And lifts the beggar from the ash heap,
To set them among princes
And make them inherit the throne of glory.

“For the pillars of the earth are the Lord’s,
And He has set the world upon them.
⁹ He will guard the feet of His saints,
But the wicked shall be silent in darkness.

“For by strength no man shall prevail.
¹⁰ The adversaries of the Lord shall be broken in pieces;
From heaven He will thunder against them.
The Lord will judge the ends of the earth.

“He will give strength to His king,
And exalt the horn of His anointed.”

¹¹ Then Elkanah went to his house at Ramah. But the child ministered to the Lord before Eli the priest.