Commentary on 1Samuel: Introduction and Part 1 (No. F009)

1 AND 2 SAMUEL

Background to Samuel

The texts of Samuel begin at the end of the reign of Eli who was the last Judge in Israel although he is not mentioned in Judges (F007) but here in Samuel. Eli died around the Fall of Troy (ca 1050 BCE) (see No. 272). Saul began to reign in 1051. Samuel lived as prophet in Israel over the reigns of both Eli and Saul, who reigned for 40 years to 1012/11 when David commenced to rule. Samuel was to also anoint David as king, when he was younger, and thus when Saul was killed David had already been appointed and anointed by God's prophet. Eli had allowed his sons to sin and corrupt the law in Israel and God was about to intervene and establish the major prophet Samuel before the change to the kingship which had been prophesied in Gen. 49:8-12 as finally resting in Judah, and not Benjamin, the tribe of Saul, and was to remain there in Judah until the Messiah. The prophecies concerning him are in the last two verses 11 and 12. Samuel's birth is dealt with in Chapter 1 and his death in Chapter 25.

The prophet Samuel was the preferred leader in the eyes of God (7:7-17) but the choice of the king was seen before the death of Jacob through God's Omniscience and Predestination (No. 296).

The rejection of Samuel and the choice in the kingship was really a rejection of God (8:10-22; 12:19). The failures of the sons of Eli and of Saul were as punishment for their sins (2:25; 13:13-14). David was then selected under God's Omniscience and Prescience to be king as one who merited God's favour and his line was to continue to Messiah, and that David was to again be restored, on the Resurrection, and resume duties in the Kingship (see Zech. 12:8). The traditions regarding two sources of the texts claim this latter source with which the Book begins was compiled in the latter days of the monarchy ca 750-650 BCE. The Early Source is accepted as being written by a single individual allegedly during the reign of Solomon. The original author was of outstanding capacity. Two Scribes are posited as candidates, and these are Abiather (1Sam. 22:20-23; 1Kgs. 2:26) and Ahimaaz (2Sam. 18:19-32). 2Samuel is made up from the early source. It may well be that the entire work was of the early source and the latter source is a scribal fiction. Many modern scholars consider that the final work was done in the post-exilic period in the Deuteronomic School of Theologians who also allegedly edited or compiled Deuteronomy, Joshua, Judges and Kings. Some consider that their ideas are similar to what, they consider, are of the late source. These academics also consider that they probably rewrote 1Samuel Ch. 12 and contributed to 2Samuel Ch. 8; and other editors added 1Sam. 2:1-10; 27-36; 2Sam. Ch. 7; Ch. 22; Ch. 23:1-7. These varying interpretations of the Monarchy have value. However, they serve to explain how God protects his people as a community, that was religious, as well as a national identity. The fact is that the religious community of Scripture will see all the nations absorbed into the religious community of the Body of Christ according to the Scriptures.

Bullinger’s notes in the Companion Bible are again relevant here.

THE STRUCTURE OF THE TWO BOOKS* AS A WHOLE.

THE WHOLE.

1 Samuel 1:1 - 1 Samuel 7:17 RULE UNDER THE JUDGES.

1 Samuel 8:1 - 1Sa 24:25 . RULE UNDER THE KINGS.

1 Samuel 8:1 - 2 Samuel 1:27 . KING SAUL.

1 Samuel 2:1 - 1Sa 24:25 . KING DAVID.

2 Samuel 2:1 - 2 Samuel 4:12 . KINGDOM DIVIDED.

2 Samuel 5:1 - 2Sa 24:25 . KINGDOM UNITED.

* It is necessary that the two books should be treated as one; because, in the Hebrew Canon (as given in the MSS. and early printed editions of the Hebrew text) the two are, and always have been, presented and reckoned as one book. [see also Soncino Commentary]

They were first divided, and treated as two, by the Septuagint Translators (cent. 3 B.C.). And this division has been followed in all subsequent versions. Probably, scrolls were more or less equal in length; and, as Greek requires at least one-third more space than Hebrew, one scroll was filled before the translation of the one long book of fifty-five chapters was completed. Hence, the poor division. Of the thirty-four Sedarim (or cycles for public reading), the twentieth begins with 1 Samuel 30:25 and ends with 2 Samuel 2:6 , showing no break in the texts.

The same applies to the so-called Books of Kings; for Kings also made a long book of forty-seven chapters, and came to be divided the same way, the four being numbered respectively the "First, Second, Third, and Fourth Book of the Kingdom" 1; and, in the Vulgate, "of the Kings". In no Hebrew Manuscript or early printed edition is the book found divided into two. The thirty-five divisions, called Sedarim, are numbered throughout without regard to any division: the nineteenth beginning with 1 Kings 22:43 and ending with 2 Kings 2:14 . This division must have been governed by the exigencies of the parchment, or the break would not have been made in the midst of the reign of Ahaziah and the ministry of Elijah.

The one book, Chronicles, consisting of sixty-five chapters, came under the same treatment. There are twenty-five Sedarim (or cycles for public reading), of which the eleventh begins with 1 Chronicles 28:10 and ends with 2 Chronicles 2:2 , showing no break in the text. For the division of the book Ezra-Nehemiah, see note on p. 616.

1 The Structure of these four "BOOKS OF THE KINGDOMS" may be exhibited thus:

2 Samuel 2:1 - 2 Samuel 4:12 . The Divided Kingdom.

2 Samuel 5:1 - 2 Samuel 24:25 . The United Kingdom.

1 Kings 1:1 - 1 Kings 12:15 . The United Kingdom.

1 Kings 12:16 - 2Ki 25:38 . The Divided Kingdom.

TITLE, First Book of Samuel. See note on p. 366. For its place in the Heb. canon, see Appdx-1.

Samuel. The books follow on Judges, and yet hold a peculiar place of their own, looking backward and forward. Heb. Sh e mu'' el = Asked of God, or God-heard, and the impression of this is left on the books (chs. 8, 9, 16, and 2 Samuel 7:0 ). As to authorship, cp. 1 Chronicles 29:29 , which shows that the prophets kept up the national records, which accounts for such passages as 1 Samuel 27:6 . In the Books of Samuel and Kings events are viewed from the human and exoteric standpoint, while in Chronicles the same events are viewed from the Divine and esoteric standpoint. Examples of these abound. (See Appdx-66.)

otherwise called. See note on p. 366.

For the parallel passages in the Book of Chronicles, see Appdx-56.

Chapter 1

Samuel’s Birth and Dedication

There was a certain man of Ramatha′im-zo′phim of the hill country of E′phraim, whose name was Elka′nah the son of Jero′ham, son of Eli′hu, son of Tohu, son of Zuph, an E′phraimite. ²He had two wives; the name of the one was Hannah, and the name of the other Penin′nah. And Penin′nah had children, but Hannah had no children. ³Now this man used to go up year by year from his city to worship and to sacrifice to the Lord of hosts at Shiloh, where the two sons of Eli, Hophni and Phin′ehas, were priests of the Lord. ⁴On the day when Elka′nah sacrificed, he would give portions to Penin′nah his wife and to all her sons and daughters; ⁵and, althoughhe loved Hannah, he would give Hannah only one portion, because the Lord had closed her womb. ⁶And her rival used to provoke her sorely, to irritate her, because the Lord had closed her womb. ⁷So it went on year by year; as often as she went up to the house of the Lord, she used to provoke her. Therefore Hannah wept and would not eat. ⁸And Elka′nah, her husband, said to her, “Hannah, why do you weep? And why do you not eat? And why is your heart sad? Am I not more to you than ten sons?” ⁹After they had eaten and drunk in Shiloh, Hannah rose. Now Eli the priest was sitting on the seat beside the doorpost of the temple of the Lord. ¹⁰She was deeply distressed and prayed to the Lord, and wept bitterly. ¹¹And she vowed a vow and said, “O Lord of hosts, if thou wilt indeed look on the affliction of thy maidservant, and remember me, and not forget thy maidservant, but wilt give to thy maidservant a son, then I will give him to the Lord all the days of his life, and no razor shall touch his head.” ¹²As she continued praying before the Lord, Eli observed her mouth. ¹³Hannah was speaking in her heart; only her lips moved, and her voice was not heard; therefore Eli took her to be a drunken woman. ¹⁴And Eli said to her, “How long will you be drunken? Put away your wine from you.” ¹⁵But Hannah answered, “No, my lord, I am a woman sorely troubled; I have drunk neither wine nor strong drink, but I have been pouring out my soul before the Lord. ¹⁶Do not regard your maidservant as a base woman, for all along I have been speaking out of my great anxiety and vexation.” ¹⁷Then Eli answered, “Go in peace, and the God of Israel grant your petition which you have made to him.” ¹⁸And she said, “Let your maidservant find favor in your eyes.” Then the woman went her way and ate, and her countenance was no longer sad. ¹⁹They rose early in the morning and worshiped before the Lord; then they went back to their house at Ramah. And Elka′nah knew Hannah his wife, and the Lord remembered her; ²⁰and in due time Hannah conceived and bore a son, and she called his name Samuel, for she said, “I have asked him of the Lord.” ²¹And the man Elka′nah and all his house went up to offer to the Lord the yearly sacrifice, and to pay his vow. ²²But Hannah did not go up, for she said to her husband, “As soon as the child is weaned, I will bring him, that he may appear in the presence of the Lord, and abide there for ever.” ²³Elka′nah her husband said to her, “Do what seems best to you, wait until you have weaned him; only, may the Lord establish his word.” So the woman remained and nursed her son, until she weaned him. ²⁴And when she had weaned him, she took him up with her, along with a three-year-old bull, an ephah of flour, and a skin of wine; and she brought him to the house of the Lord at Shiloh; and the child was young. ²⁵Then they slew the bull, and they brought the child to Eli. ²⁶And she said, “Oh, my lord! As you live, my lord, I am the woman who was standing here in your presence, praying to the Lord. ²⁷For this child I prayed; and the Lord has granted me my petition which I made to him. ²⁸Therefore I have lent him to the Lord; as long as he lives, he is lent to the Lord.” And theyworshiped the Lord there.

Intent of Chapter 1

The story of formerly barren women who bear unusual offspring later in life as a favour from God. These are Hannah with Samuel here, Sarah (Gen. 17:16-19) Rebbekah (Gen. 25:21-26), Rachel (Gen. 29:31; 30:22-24). The mother of Samson (Judg. 13:2-5) and Elisabeth (Lk. 1:15-17).

Samuel’s Birth and Dedication

v. 1 Samuel was a sixth generation Ephraimite, the son of one Elkanah (Acquired by God).

v. 2 Elkanah, like Jacob, had two wives, Penin′nah (Pearl), who, like Leah, had children, and Hannah (Grace), who, like Rachel, despaired of having any at all. Bigamy was unusual but was permitted under the law (Dt. 21:15-17; (No. 293).

v. 3 Elkanah was a Torah-keeping man, who went up yearly to the Shiloh, the residence of the Ark of the Covenant, to worship during the administration of the Aaronic priests, Hophni and Phin′ehas, Sons of Eli. (circa 1075 BCE). The original meaning of the Term Lord of Hosts was “Lord of Armies” or “Lord of Battles” referring to God's leadership in war. There was an important Shrine at Shiloh in the days before the monarchy (Jos. 18:1; Jg. 21:19; Jer. 7:12; Ps 78:60). Eli was high priest and his sons were administrators.

vs. 4-7 Hannah’s complaint

vs. 4-6 Hannah is physically and repeatedly reminded of her barrenness by receiving fewer portions of Elkanah’s annual sacrifice. Furthermore, she was chided by Penin′nah.

v. 5 The RSV text reads “and, although he loved Hannah, he would give to Hannah only one portion because the Lord had closed her womb.”

There is some confusion as to the meaning of the text. The Soncino says the Hebrew phrase is difficult and obscure and the Rabbinical commentators render it as: But unto Hannah he gave a double portion, for he loved Hannah but the Lord had shut up her womb. This interpretation is the cause of the conflicting renderings.

The AJ is based on a literal rendering of the Hebrew as One portion two faced. However, the word apaim although dual in form is used only for the singular "face."

The Targum has rendered it as "choice" and this is considered as the correct meaning. However, the Soncino holds that this is little more than a guess.

The RSV appears to follow the Targum and, based on the Targum, the rendering should read "choice" or "prime" portion. Brenton translates the Greek text of the LXX as “prime portion” and this is the correct rendering.

v. 7 Having endured this criticism for several years, Hannah weeps and begins a hunger strike.

vs. 8-9 Hannah gets a result. Elkanah listens to her complaint, and it is enough to allow her to end her hunger strike. She is moved (whether by Elkanah or her own initiative, (we are not told) to go to the Tabernacle to pray. The High Priest, Eli, is also there at the Tabernacle door.

vs. 10-14 Hannah earnestly prays to God for a son, vowing the son’s service to God, as a Nazarite, in return for the gift of a son. Eli notices that Hannah prays silently, moving only her lips. (This confirms that God reads hearts. Compare Ps. 25:1). Eli, seeing only the moving lips believes her drunken and accuses her of such. (This is a good example that seeing is not believing, but rather that understanding is.)

vs. 15-16 Hannah explains to Eli that she is not drunk but rather is praying silently to God about a pressing matter. Compare Ps. 62:8.

v. 17 Eli blesses her and commends her petition to the Elohim of Israel.

v. 18 Hannah respectfully thanks Eli and goes her way home contented. She is encouraged and confident.

vs. 19-20 Hannah conceives and bears a son whom she calls Samuel (meaning ‘I have asked him of the Lord’. See also: Abracadabra: The Meaning of Names (No. 240)). The Hebrew word in v. 20 seems to be a play on the name of Saul rather than Samuel (see Oxford Annotated RSV commentary). Samuel more accurately means named or name of God. That suggests the boy’s close affinity with God (see also OARSV). The word asked also means borrowed and perhaps it may be connected with the word lent in v. 28. (see also OARSV). Hannah had begged or borrowed (same word in Hebrew) so she lent him back to God, by whose grace he had been granted (2:20).

vs. 21-23 At the next pilgrim feast, Elkanah went out from his gates, but neither Hannah nor Samuel went with him because Samuel was not yet weaned. She would be ready to present him to the Lord at the next feast. Elkanah agreed with her. Compare Lk. 2:22 (see Purification and Circumcision (No. 251)).

vs. 24-28 At the next feast Elkanah and Hannah present Samuel to the Lord and provide the appropriate sacrifices for the occasion. Compare Num. 30:2.

v. 28 Here Samuel is “lent to the Lord” for as long as he lives. He signals the change in rulership to the Kingdom and hence the Messiah. That is the sentiment in the others born in the same circumstances from Isaac and Jacob, foreshadowing the Lineage of the Authority to Israel, Sampson, prefiguring the Messiah. He was a Nazirite, as was John the Baptist; and John the Baptist signalled and prefigured the coming of the Messiah and the Millennial Age under Christ. (see also above).

Chapter 2

Hannah’s Prayer

Hannah also prayed and said, “My heart exults in the Lord; my strength is exalted in the Lord. My mouth derides my enemies, because I rejoice in thy salvation. ²“There is none holy like the Lord, there is none besides thee; there is no rock like our God. ³Talk no more so very proudly, let not arrogance come from your mouth; for the Lord is a God of knowledge, and by him actions are weighed. ⁴The bows of the mighty are broken, but the feeble gird on strength. ⁵Those who were full have hired themselves out for bread, but those who were hungry have ceased to hunger. The barren has borne seven, but she who has many children is forlorn. ⁶The Lord kills and brings to life; he brings down to Sheol and raises up. ⁷The Lord makes poor and makes rich; he brings low, he also exalts. ⁸He raises up the poor from the dust; he lifts the needy from the ash heap, to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the Lord’s, and on them he has set the world. ⁹“He will guard the feet of his faithful ones; but the wicked shall be cut off in darkness; for not by might shall a man prevail. ¹⁰The adversaries of the Lord shall be broken to pieces; against them he will thunder in heaven. The Lord will judge the ends of the earth; he will give strength to his king, and exalt the power of his anointed.”

Eli’s Wicked Sons

¹¹Then Elka′nah went home to Ramah. And the boy ministered to the Lord, in the presence of Eli the priest. ¹²Now the sons of Eli were worthless men; they had no regard for the Lord. ¹³The custom of the priests with the people was that when any man offered sacrifice, the priest’s servant would come, while the meat was boiling, with a three-pronged fork in his hand, ¹⁴and he would thrust it into the pan, or kettle, or caldron, or pot; all that the fork brought up the priest would take for himself. So they did at Shiloh to all the Israelites who came there. ¹⁵Moreover, before the fat was burned, the priest’s servant would come and say to the man who was sacrificing, “Give meat for the priest to roast; for he will not accept boiled meat from you, but raw.” ¹⁶And if the man said to him, “Let them burn the fat first, and then take as much as you wish,” he would say, “No, you must give it now; and if not, I will take it by force.” ¹⁷Thus the sin of the young men was very great in the sight of the Lord; for the men treated the offering of the Lord with contempt.

The Child Samuel at Shiloh

¹⁸Samuel was ministering before the Lord, a boy girded with a linen ephod. ¹⁹And his mother used to make for him a little robe and take it to him each year, when she went up with her husband to offer the yearly sacrifice. ²⁰Then Eli would bless Elka′nah and his wife, and say, “The Lord give you children by this woman for the loan which she lent to^[^b^] the Lord”; so then they would return to their home. ²¹And the Lord visited Hannah, and she conceived and bore three sons and two daughters. And the boy Samuel grew in the presence of the Lord.

Prophecy against Eli’s Household

²²Now Eli was very old, and he heard all that his sons were doing to all Israel, and how they lay with the women who served at the entrance to the tent of meeting. ²³And he said to them, “Why do you do such things? For I hear of your evil dealings from all the people. ²⁴No, my sons; it is no good report that I hear the people of the Lord spreading abroad. ²⁵If a man sins against a man, God will mediate for him; but if a man sins against the Lord, who can intercede for him?” But they would not listen to the voice of their father; for it was the will of the Lord to slay them. ²⁶Now the boy Samuel continued to grow both in stature and in favor with the Lord and with men. ²⁷And there came a man of God to Eli, and said to him, “Thus the Lord has said, ‘I revealed myself to the house of your father when they were in Egypt subject to the house of Pharaoh. ²⁸And I chose him out of all the tribes of Israel to be my priest, to go up to my altar, to burn incense, to wear an ephod before me; and I gave to the house of your father all my offerings by fire from the people of Israel. ²⁹Why then look with greedy eye at my sacrifices and my offerings which I commanded, and honor your sons above me by fattening yourselves upon the choicest parts of every offering of my people Israel?’ ³⁰Therefore the Lord the God of Israel declares: ‘I promised that your house and the house of your father should go in and out before me for ever’; but now the Lord declares: ‘Far be it from me; for those who honor me I will honor, and those who despise me shall be lightly esteemed. ³¹Behold, the days are coming, when I will cut off your strength and the strength of your father’s house, so that there will not be an old man in your house. ³²Then in distress you will look with envious eye on all the prosperity which shall be bestowed upon Israel; and there shall not be an old man in your house for ever. ³³The man of you whom I shall not cut off from my altar shall be spared to weep out his eyes and grieve his^[^f^] heart; and all the increase of your house shall die by the sword of men.³⁴And this which shall befall your two sons, Hophni and Phin′ehas, shall be the sign to you: both of them shall die on the same day. ³⁵And I will raise up for myself a faithful priest, who shall do according to what is in my heart and in my mind; and I will build him a sure house, and he shall go in and out before my anointed for ever. ³⁶And every one who is left in your house shall come to implore him for a piece of silver or a loaf of bread, and shall say, “Put me, I pray you, in one of the priest’s places, that I may eat a morsel of bread.”’”,

Intent of Chapter 2

The Song of Hannah

It was often the custom of biblical editors to insert poems into prose books to increase artistic and religious appeal (see OARSV). It is assumed that this was inserted later as it became a psalm of national thanksgiving (hence the assumed late origin. The most significant point is that it became the model for Mariam's song of thanksgiving in the Magnificat in the NT in Lk. 1:46-55.

vs. 1-10 At the handing of Samuel to his service to God, through Eli, the High Priest, Hannah prays. Her prayer is an acknowledgment that God does according to His Will, and always in righteousness that favours the weak and powerless. One can deduce, from her words of praise to God, that she is content with her bargain with God.

v. 1 My Strength lit. “My Horn” The I (my) of this psalm is the Nation as well as the individual worshipper. Such is often the case in the Bible texts.

v. 2 Rock 2Sam. 22:2-3, Pss. 18:2; 28:1; 62:2,6 etc.,

v. 3 Enemies of Israel addressed.

v. 4 The reversal of fortune for the downtrodden and oppressed (also 5,8) comp. Ps. 113:7-9.

v. 5 The OARSV suggest that the line the Barren has borne seven may be the point in which the poem was inserted. Seven is held to be symbolic of a sizeable family. Hannah seems not to have had more than six children (v. 21).

vs. 6-7 God controls all of life refers to birth, and death, and Resurrection. The second line refers to deep trouble and desperate injuries and recovery from them. Sheol the grave or the place of the dead under the earth, not the place like hades is to the Greeks (see Isa. 14:9-12) where Satan, as anointed Covering Cherub, is brought down to the grave and takes his place among men in the Second Resurrection, (see also Eze. Ch. 28; Nos. 143B; 080)). The term is also used of conditions near death, Pss. 86:13; 88:3-7.

v. 8 pillars of the earth - a metaphor for the stable base on which the earth is understood to rest.

vs. 9-10 The idea that the good will prosper and the evil suffer is based on the construction of Scripture and the final rewards are the result of the Resurrection of Judgment or krisis, the end of the human creation and judgment (see Ezek. Ch. 47; Rev. Ch. 20). The ideas of the blessings and the curses of Deut. Ch. 28, (No. 075) are also covered in Pro. 3:9-10; 5:22-23. These two verses of the prayer are prophecy alluding to God’s plan for the establishment of His Kingdom into the hands of One Anointed, after the judgment of His enemies (Ps. 98:9). The reference to the King and the anointed is a reference to the Restoration under the millennial system, under the Messiah and the resurrected David (see also 10:1 and the OARSV ns.).

v. 11 Samuel stays with Eli, and Elkanah and Hannah return to their home. Hannah’s vow is now paid (see also Law and the Third Commandment (No. 255)). This is in contrast with the growing spirituality of Samuel (cf. vv. 21, 26 and Ch. 3).

vs. 12-17 Eli’s sons disrespect the people’s sacrifices by taking too large a portion for themselves, thereby adding to the biblical evidence that righteousness is not hereditary. Compare Mal. 2:1-9.

vs. 18-19 Hannah and Elkanah visit Samuel annually, his mother bringing him a new white robe each year as he grows. Thus the traditions of family and vow-keeping are both maintained. The white linen ephod (was a light ceremonial garment covering the front of the body, sometimes referred to as an apron (2Sam. 6:14)). The ephod of the High Priests was much more elaborate (Ex. 28:5-14).

v. 20 Eli blesses Hannah and petitions God to provide her with more children. (see 1:19-28 n.).

v. 21 God blessed Hannah with three sons and two daughters, while Samuel grew in favour with God. Compare 1Sam. 2:26, 3:19; Jdg. 13:24; Lk. 1:80, 2:40, 2:52.

vs. 22-24 Eli hears from the people of the wickedness of his sons, and he confronts them with the accusations. The sons compound their errors by disrespecting their human father, Eli, who is the High Priest, and thus breaching Ex. 22:28. The reference in v. 22 to the Tent of meeting (Ex. 38:8) is a traditional reference, and the temple at Shiloh was thought to be a building rather than a tented tabernacle.

v. 25 Eli admonishes them, telling them of the seriousness of their affront to God Himself, and God, according to His Will to slay them, allows them to scoff at Eli’s admonition. Compare: 1Sam. 3:14; Num. 15:30; Ps. 51:4, 51:16; Heb. 10:26.

v. 26 Samuel is acknowledged to be growing in God’s favour. However, in juxtaposition, Eli and his house are dealt with as follows.

Judgment of the House of Eli

This text is held to be an interruption of what is termed the Late Source by the insertion of a prose passage that is designed to justify the exclusion of Abiathar and his descendants from the priesthood in favour of Zadok and his descendants (1Kgs. 2:27, 35; see 3:11-14 n.) Eli was an ancestor of Abiathar as it is stated here, and the curse follows on under Deut. 5:9, (see OARSV n. re this view).

vs. 27-36 God deals with Eli and his posterity, and prophesies of a better priesthood to arise.

v. 27 God sends a prophet to Eli, and the prophet begins his prophecy by speaking of the origin of the Aaronic priesthood in Egypt (comp. 2Pet. 1:21).

v. 28 The prophet explains how Aaron was to prepare offerings to share with the people.

v. 29 The prophet shows the sin of greed to Eli, and accuses the sons, and also Eli, who did not correct them. Here the enabler is as guilty as the perpetrator.

God pronounces the sentence

v. 30 God will keep His promise to Aaron that his line will continue. However, He will treat those who dishonour Him differently.

vs. 31-33 All of Eli’s posterity will die young, Compare: 1Kings 2:27. The man is Abiatha, the only one to escape at Nob (1Sam. 22:18-23; IKgs. 2:26-27).

v. 34 Hophni and Phin′ehas, Eli’s sons, will both die on the same day. Compare: 1Sam 4:11, 17. The faithful priest is Zadok (2Sam. 8:17; 15:24; 1Kgs. 1:8; 2:35).

v. 35 My anointed is the king. However, the reservation of Zadok is to the time of the end and the Millennial priesthood of Messiah, as Ezekiel clearly says in Ezek. 40:46 (F026x). Christ’s millennial priesthood is thus prophesied.

v. 36 Eli’s posterity will be subject to it and beg for service there that they may eat.

Chapter 3

Samuel’s Calling and Prophetic Activity

Now the boy Samuel was ministering to the Lord under Eli. And the word of the Lord was rare in those days; there was no frequent vision. ²At that time Eli, whose eyesight had begun to grow dim, so that he could not see, was lying down in his own place; ³the lamp of God had not yet gone out, and Samuel was lying down within the temple of the Lord, where the ark of God was. ⁴Then the Lord called, “Samuel! Samuel!” and he said, “Here I am!” ⁵and ran to Eli, and said, “Here I am, for you called me.” But he said, “I did not call; lie down again.” So he went and lay down. ⁶And the Lord called again, “Samuel!” and Samuel arose and went to Eli, and said, “Here I am, for you called me.” But he said, “I did not call, my son; lie down again.” ⁷Now Samuel did not yet know the Lord, and the word of the Lord had not yet been revealed to him. ⁸And the Lord called Samuel again the third time. And he arose and went to Eli, and said, “Here I am, for you called me.” Then Eli perceived that the Lord was calling the boy. ⁹Therefore Eli said to Samuel, “Go, lie down; and if he calls you, you shall say, ‘Speak, Lord, for thy servant hears.’” So Samuel went and lay down in his place. ¹⁰And the Lord came and stood forth, calling as at other times, “Samuel! Samuel!” And Samuel said, “Speak, for thy servant hears.” ¹¹Then the Lord said to Samuel, “Behold, I am about to do a thing in Israel, at which the two ears of every one that hears it will tingle. ¹²On that day I will fulfil against Eli all that I have spoken concerning his house, from beginning to end. ¹³And I tell him that I am about to punish his house for ever, for the iniquity which he knew, because his sons were blaspheming God, and he did not restrain them. ¹⁴Therefore I swear to the house of Eli that the iniquity of Eli’s house shall not be expiated by sacrifice or offering for ever.” ¹⁵Samuel lay until morning; then he opened the doors of the house of the Lord. And Samuel was afraid to tell the vision to Eli. ¹⁶But Eli called Samuel and said, “Samuel, my son.” And he said, “Here I am.” ¹⁷And Eli said, “What was it that he told you? Do not hide it from me. May God do so to you and more also, if you hide anything from me of all that he told you.” ¹⁸So Samuel told him everything and hid nothing from him. And he said, “It is the Lord; let him do what seems good to him.” ¹⁹And Samuel grew, and the Lord was with him and let none of his words fall to the ground. ²⁰And all Israel from Dan to Beer-sheba knew that Samuel was established as a prophet of the Lord. ²¹And the Lord appeared again at Shiloh, for the Lord revealed himself to Samuel at Shiloh by the word of the Lord.

Intent of Chapter 3

Samuel’s Calling and Prophetic Activity

According to Rabbinical tradition Samuel was twelve years old and this was the same age that Jesus was in the Temple talking with the Rabbinical priests (Lk. 2:40-52). The OARSV holds that these stories of Samuel were in the mind of Luke when he wrote the Gospel (see 2:1-10 n.)

vs. 1-10 Three times, Samuel fails to recognise God’s messenger’s call: “Samuel, Samuel”, thinking that it was Eli (when direct messages from God were a rare call) which of course Eli denies. Finally, Eli works it out that it is God’s messenger who is calling Samuel and Eli then instructs Samuel on how to answer the call: “Speak Lord, for thy servant hears.” We are told, in verse 1, that it was a time when direct messages from God were rare, indicating a waning of faith. We are also told that Eli was old, so we can assume that he had become jaded by age and the fact that God had stopped talking to him. By not figuring it out sooner, we can also deduce that Eli did not recognise the closeness of Samuel to God. Compare: Amos 8:11-12. See also: Descendants of Abraham Part IX: The Last Great Famine (No. 212i). Hence the time was just before dawn. The lamp was near the Ark of God. For its form see Ex. 25:10-22; 37:1-9. This simple early form plays an important part in the story in the next section.

v. 11 Samuel gets another call. He answers as instructed by Eli and he gets an ear-tingling message. It was necessary that God's first revelation to Samuel was to be a tragic one as Samuel had to learn that God first chastens and then offers salvation. Compare Amos. 3:6-7, and Jer. 19:3.

vs. 12-14 Samuel receives the message about the sins and punishment of Eli’s house that Eli had received much earlier. Compare 1Sam 2:30-34.

v. 15 Samuel keeps the vision to himself because he is afraid to tell Eli the bad news. Here Samuel was not instructed to tell Eli, so he properly kept the secret to himself.

vs. 16-17 Eli solicits the message from Samuel with a threat of a curse should he lie or hold anything back. Eli likely deduced that the message was about him since he knew both that Samuel received a message and he (Samuel) was not volunteering it to him (Eli).

v. 18 Samuel repeated the message in detail. Eli responds: “It is the Lord; let him do what seems good to him.” Compare Lam. 3:39. Intelligent persons know when resistance is futile.

vs. 19-20 Samuel’s fame grew throughout all Israel as he prophesied truthfully.

v. 21 Furthermore, the Lord appeared again at Shiloh, something that had not been seen under Eli’s late reign. Compare Heb. 1:1.

Chapter 4

And the word of Samuel came to all Israel.

The Ark of God Captured

Now Israel went out to battle against the Philistines; they encamped at Ebene′zer, and the Philistines encamped at Aphek. ²The Philistines drew up in line against Israel, and when the battle spread, Israel was defeated by the Philistines, who slew about four thousand men on the field of battle. ³And when the troops came to the camp, the elders of Israel said, “Why has the Lord put us to rout today before the Philistines? Let us bring the ark of the covenant of the Lord here from Shiloh, that he may come among us and save us from the power of our enemies.” ⁴So the people sent to Shiloh, and brought from there the ark of the covenant of the Lord of hosts, who is enthroned on the cherubim; and the two sons of Eli, Hophni and Phin′ehas, were there with the ark of the covenant of God. ⁵When the ark of the covenant of the Lord came into the camp, all Israel gave a mighty shout, so that the earth resounded. ⁶And when the Philistines heard the noise of the shouting, they said, “What does this great shouting in the camp of the Hebrews mean?” And when they learned that the ark of the Lord had come to the camp, ⁷the Philistines were afraid; for they said, “A god has come into the camp.” And they said, “Woe to us! For nothing like this has happened before. ⁸Woe to us! Who can deliver us from the power of these mighty gods? These are the gods who smote the Egyptians with every sort of plague in the wilderness. ⁹Take courage, and acquit yourselves like men, O Philistines, lest you become slaves to the Hebrews as they have been to you; acquit yourselves like men and fight.” ¹⁰So the Philistines fought, and Israel was defeated, and they fled, every man to his home; and there was a very great slaughter, for there fell of Israel thirty thousand foot soldiers. ¹¹And the ark of God was captured; and the two sons of Eli, Hophni and Phin′ehas, were slain.

Death of Eli

¹²A man of Benjamin ran from the battle line, and came to Shiloh the same day, with his clothes rent and with earth upon his head. ¹³When he arrived, Eli was sitting upon his seat by the road watching, for his heart trembled for the ark of God. And when the man came into the city and told the news, all the city cried out. ¹⁴When Eli heard the sound of the outcry, he said, “What is this uproar?” Then the man hastened and came and told Eli. ¹⁵Now Eli was ninety-eight years old and his eyes were set, so that he could not see. ¹⁶And the man said to Eli, “I am he who has come from the battle; I fled from the battle today.” And he said, “How did it go, my son?” ¹⁷He who brought the tidings answered and said, “Israel has fled before the Philistines, and there has also been a great slaughter among the people; your two sons also, Hophni and Phin′ehas, are dead, and the ark of God has been captured.” ¹⁸When he mentioned the ark of God, Eli fell over backward from his seat by the side of the gate; and his neck was broken and he died, for he was an old man, and heavy. He had judged Israel forty years. ¹⁹Now his daughter-in-law, the wife of Phin′ehas, was with child, about to give birth. And when she heard the tidings that the ark of God was captured, and that her father-in-law and her husband were dead, she bowed and gave birth; for her pains came upon her. ²⁰And about the time of her death the women attending her said to her, “Fear not, for you have borne a son.” But she did not answer or give heed. ²¹And she named the child Ich′abod, saying, “The glory has departed from Israel!” because the ark of God had been captured and because of her father-in-law and her husband. ²²And she said, “The glory has departed from Israel, for the ark of God has been captured.”

Intent of Chapter 4

The text in 4:1a begins with And the word of Samuel came to all Israel. The text tells us that Samuel became known as a young prophet that spoke to God. That was important in establishing him at this difficult time.

The OARSV holds that the body of material known as the Early Source commences here. It seems that the Later Rabbinical sources are trying to subvert the prophecies concerning the removal of the priesthood from the other Rabbinical families, and the placement of the priesthood in the Millennial Period under Messiah with the Sons of Zadok in Ezekiel 40:46 (F026x) is under constant attack. Scripture cannot be broken (Jn. 10:34-35).

41b-7:2 Beginning of the War with the Philistines

The Philistines took the lead in the war and mustered their forces against the Israelites. For the origin of the Philistines see Judges 13:1 n. and Am. 9:7 n. The story opens about 1050 at, or following, the fall of Troy. That may have influenced the Philistines to consider they could defeat the Israelites and take over the Holy Land. That then began a life and death struggle for Israel. Samuel is not mentioned in this section. It is rather the Ark that is the centre piece of the struggle for the Israel of God.

41b-22 Defeat of Israel and Capture of the Ark

The Philistines decided on the strategy of driving up the coast and then down the plain of Esdraelon to the Jordan River and by that move cutting Israel North and South of the plain. By the end of 1Samuel this strategy had succeeded. There were attempts over the text to penetrate Israelite territory further south.

The Ark of God Captured by the Philistines

vs. 1-2 Israel goes to war with the Philistines and is routed losing about 4,000 men.

v. 3 When the remainder of the fighting force came back to camp, they were perplexed as to why God had not been with them. The elders, likely in remembrance of better times, suggested that the Ark of the Covenant, residing in Shiloh, be brought down to the battlefield for support. While it cannot be known for sure, it appears that the younger group of warriors undertook the war without the approval of the elders. There also seemed to be a lack of faith in the Ark’s powers because they thought only that it “might” save them. Regardless, they had no knowledge of God’s plan to deal with the house of Eli. Compare Jer. 7:8-12.

v. 4 They sent to Shiloh for the Ark of the Covenant (3:3) which was in the care of Eli’s sons, Hophni and Phin′ehas. The Lord of Hosts (see 1:3 n.). Who is enthroned on the Cherubim (2Sam. 6:2; 2Kgs. 19:15; Pss. 80:1; 99:1 etc. Cherubim see Gen. 3:24n. The OARSV seems to think that the term comes from Phoenicia where the king was represented as seated between two Cherubim and that there was no implication that Cherubim formed a part of this “early, simple Ark.” That seems to not be supported and comes from a theory of a developing religion.

v. 5 When the Ark came into the camp, the people welcomed it with a great shout.

vs. 6-7 The Philistines wondered at the shouting, and they sent their spies to determine the reason and discovered that which they had never experienced before – a God had entered the camp, and they were afraid. Compare: Ex. 15:14-16; and Deut. 32:30.

v. 8 The Philistines had heard of the events of the Exodus and were perplexed.

v. 9 The leadership of the Philistines rallied the troops with fears of being slaves and an appeal to their manhood. A standard rallying method.

vs. 10-11 At the end of the ensuing battle, Israel had lost 40.000 slain, including Hophni and Phin′ehas, and the Ark had been captured. God goes to great lengths to establish lessons among his people.

The Death of Eli

vs. 12-18 A man of Benjamin reports to Eli at Shiloh all the bad news.

v. 13 By the road. The Greek version reads by the gate and probably means the door of the Temple and is preferable (1:9). He judged Israel 40 years is alleged by the OARSV and others to be an addition by the Deuteronomic editor on the “assumption that every prominent man in those days was judge of all Israel” (Judg. 16:31), rather than God using a specific period of Judgment being forty years at each phase of the Scriptures where judgment was involved of a tribe or nation.

v. 18 When Eli, who had already heard of the death of his sons, heard that the Ark had been captured, he fell from his chair, broke his neck and died. The Scripture seems to make it clear that Eli was less troubled by the loss of his sons than by the loss of the Ark. Eli had faith, but without zeal. He is a lesson for today where our endurance will be tested.

vs. 19-22 God uses the wife of Phin′ehas to put an exclamation point on the consequences of weak faith.

v. 19 Phih’ehas’ wife was about to give birth at the very moment that she received the bad news about the deaths of both her husband and father-in-law, Eli, and the loss of the Ark.

v. 20 She bore a son but died in childbirth.

vs. 21-22 Prior to her death, she named her son Ichabod (No Glory or alas for the Glory intending to mean “The glory has departed from Israel!”). See also the instance of Cain in Gen. 4:1; Isaac “Laugh” (Gen. 21:3,6); Children of Jacob (Gen. 30:6-24); Moses (“Draw out” Ex. 2:10). and Jesus (“Save” or “Salvation”, Mat. 1:21).

See also CCG Facebook Site: Decline and Fall of the US and BC,

https://www.facebook.com/groups/413776538806080 .

See also Nos. 156K; 156Kii; 156Kiii; 156L.

Chapter 5

The Philistines and the Ark

When the Philistines captured the ark of God, they carried it from Ebene′zer to Ashdod; ²then the Philistines took the ark of God and brought it into the house of Dagon and set it up beside Dagon. ³And when the people of Ashdod rose early the next day, behold, Dagon had fallen face downward on the ground before the ark of the Lord. So they took Dagon and put him back in his place. ⁴But when they rose early on the next morning, behold, Dagon had fallen face downward on the ground before the ark of the Lord, and the head of Dagon and both his hands were lying cut off upon the threshold; only the trunk of Dagon was left to him. ⁵This is why the priests of Dagon and all who enter the house of Dagon do not tread on the threshold of Dagon in Ashdod to this day. ⁶The hand of the Lord was heavy upon the people of Ashdod, and he terrified and afflicted them with tumors, both Ashdod and its territory. ⁷And when the men of Ashdod saw how things were, they said, “The ark of the God of Israel must not remain with us; for his hand is heavy upon us and upon Dagon our god.” ⁸So they sent and gathered together all the lords of the Philistines, and said, “What shall we do with the ark of the God of Israel?” They answered, “Let the ark of the God of Israel be brought around to Gath.” So they brought the ark of the God of Israel there. ⁹But after they had brought it around, the hand of the Lord was against the city, causing a very great panic, and he afflicted the men of the city, both young and old, so that tumors broke out upon them. ¹⁰So they sent the ark of God to Ekron. But when the ark of God came to Ekron, the people of Ekron cried out, “They have brought around to us the ark of the God of Israel to slay us and our people.” ¹¹They sent therefore and gathered together all the lords of the Philistines, and said, “Send away the ark of the God of Israel, and let it return to its own place, that it may not slay us and our people.” For there was a deathly panic throughout the whole city. The hand of God was very heavy there; ¹²the men who did not die were stricken with tumors, and the cry of the city went up to heaven.

Intent of Chapter 5

The Philistines and the Ark

v. 1 The Philistines removed the captured Ark from the battlefield to Ashdod. Compare: Jos. 11:22. Ashdod was one of the five towns of their pentapolis with Ashkelon. Ekron, Gath and Gaza (Jdg. 14:19n.).

v. 2 The Philistines placed the Ark in the temple of Dagon next to the statue of Dagon. Compare: Jdg. 16:23. House here means temple. Dagon was the principal deity of the Philistines (Jdg. 16:2 principalame appears to have been borrowed in name from the surrounding Semitic peoples (so OARSV n.). Hence Dagon is regarded as a fertility god. The root meaning was considered to be “fish” from their coastal dwellings but it is now considered to be “grain”. However, it was anciently always associated with fish and that symbol.

v. 3 The very next day, the people of Ashdod find Dagon’s statue face down before the Ark. They restore Dagon to his place beside the Ark. Compare: Psa. 97:7; Isa. 19:1.

v. 4 Again, on the very next day, the people of Ashdod find Dagon’s statue face down before the Ark, but with a difference. Only the trunk of Dagon was on the floor before the Ark. Dagon’s hands and head were detached and placed on the threshold of the temple entrance. Dagon was an idol, half human (the head), and half fish (the stump). This seems to be an interesting way for God to tell us what He thinks of genetic modification.

v. 5 The people decide to not tread on the threshold of the temple of Dagon when they enter. Leaping over the threshold was a common practice among idol worshippers, Compare: Zeph. 1:9. The OARSV contends that the explanation here is incorrect on the grounds that the superstition was ancient and preceded the text. They offer no other evidence.

vs. 6-12 The Philistines remove the Ark from Ashdod, after the people experience grievous medical conditions. They place it in Gath and get the same result. Finally, it is removed to Ekron, again with the same result, so they appeal to the Lords of the Philistines to send it back to Shiloh. Once the mind is set on idol worship, there is no repentance, just a motivation to escape the punishments. Compare: Rev. Chs. 9-21.

vs. 6, 9 and 12 are asserted to be swellings of the bubonic plague by the OARSV but they were tumours that broke out upon them. It was certainly a plague of some type. The Philistines made what were referred to as emrods to send with the Ark and thus assumed to be blood blisters or haemorrhoids,

From vs. 7, 8, 10 and 11 we see that the Philistines understood that Israel had but One True God.

Chapter 6

The Ark Returned to Israel

The ark of the Lord was in the country of the Philistines seven months. ²And the Philistines called for the priests and the diviners and said, “What shall we do with the ark of the Lord? Tell us with what we shall send it to its place.” ³They said, “If you send away the ark of the God of Israel, do not send it empty, but by all means return him a guilt offering. Then you will be healed, and it will be known to you why his hand does not turn away from you.” ⁴And they said, “What is the guilt offering that we shall return to him?” They answered, “Five golden tumors and five golden mice, according to the number of the lords of the Philistines; for the same plague was upon all of you and upon your lords. ⁵So you must make images of your tumors and images of your mice that ravage the land, and give glory to the God of Israel; perhaps he will lighten his hand from off you and your gods and your land. ⁶Why should you harden your hearts as the Egyptians and Pharaoh hardened their hearts? After he had made sport of them, did not they let the people go, and they departed? ⁷Now then, take and prepare a new cart and two milch cows upon which there has never come a yoke, and yoke the cows to the cart, but take their calves home, away from them. ⁸And take the ark of the Lord and place it on the cart, and put in a box at its side the figures of gold, which you are returning to him as a guilt offering. Then send it off, and let it go its way. ⁹And watch; if it goes up on the way to its own land, to Beth-she′mesh, then it is he who has done us this great harm; but if not, then we shall know that it is not his hand that struck us, it happened to us by chance.” ¹⁰The men did so, and took two milch cows and yoked them to the cart, and shut up their calves at home. ¹¹And they put the ark of the Lord on the cart, and the box with the golden mice and the images of their tumors. ¹²And the cows went straight in the direction of Beth-she′mesh along one highway, lowing as they went; they turned neither to the right nor to the left, and the lords of the Philistines went after them as far as the border of Beth-she′mesh. ¹³Now the people of Beth-she′mesh were reaping their wheat harvest in the valley; and when they lifted up their eyes and saw the ark, they rejoiced to see it. ¹⁴The cart came into the field of Joshua of Beth-she′mesh, and stopped there. A great stone was there; and they split up the wood of the cart and offered the cows as a burnt offering to the Lord. ¹⁵And the Levites took down the ark of the Lord and the box that was beside it, in which were the golden figures, and set them upon the great stone; and the men of Beth-she′mesh offered burnt offerings and sacrificed sacrifices on that day to the Lord. ¹⁶And when the five lords of the Philistines saw it, they returned that day to Ekron.

¹⁷These are the golden tumors, which the Philistines returned as a guilt offering to the Lord: one for Ashdod, one for Gaza, one for Ash′kelon, one for Gath, one for Ekron; ¹⁸also the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both fortified cities and unwalled villages. The great stone, beside which they set down the ark of the Lord, is a witness to this day in the field of Joshua of Beth-she′mesh.

The Ark at Kiriath-jearim

¹⁹And he slew some of the men of Beth-she′mesh, because they looked into the ark of the Lord; he slew seventy men of them, and the people mourned because the Lord had made a great slaughter among the people. ²⁰Then the men of Beth-she′mesh said, “Who is able to stand before the Lord, this holy God? And to whom shall he go up away from us?” ²¹So they sent messengers to the inhabitants of Kir′iath-je′arim, saying, “The Philistines have returned the ark of the Lord. Come down and take it up to you.”

Intent of Chapter 6

The Ark is Returned to Israel (6:1-7:2)

vs. 1-9 A plan is devised for the return of the Ark and for the release of the plagues on the people who held it captive, for seven months.

v. 1 The Philistines endured the punishments of God for seven months. Seven (7) denotes spiritual perfection. It reflects the work of the Holy Spirit as the Power of God, as a hallmark does. It is the mark of life and divides the periods of reproduction in animal life. It is the number of rest and the cycle of rest in the Jubilee. It is also the period of return to God in rest and return to His Law, and that is why the Law is read in the Sabbath year of the cycle.

v. 2 The Philistines call on their priests and diviners to tell them what to send back with the Ark. They wish to gain sanction of their god for what they did and plan to do. They were unsure and sought approval, in case it did not work.

vs. 3-5 They are advised by the soothsayers to include a guilt offering to the Lord. It should be two sets of five images each, cast in gold, representing 2 plagues, the one of tumours on the people, the other of mice ravaging the land. Five images were to represent the five lords of the Philistines or the whole nation over which the five lords ruled. Five (5) denotes Divine Grace. Being 4+1, it is the works taken with the Spirit of God in peace towards strengthening by trial. Thus the fifth year of the sequence is one of grace and no trial is undertaken fully in this phase. It is interesting that the five lords of the Philistines were actually seeking grace in this instance. God appreciates irony. Also of interest, while the number of images was 5 per set, and the quality was gold, the weight is not reported, perhaps because the Ark had no determinable monetary value, only spiritual value. See also: Symbolism of Numbers (No. 007).

v. 6 The soothsayers reminded the people of the Philistines to “not harden their hearts” as the Pharaoh had in Moses’ time. Compare: Rom 2:5; Heb. 3:13.

vs. 7-11 The soothsayers devise a test to see whether God was truly against them or not. A new cart for the Ark was prepared, and two milk cows were selected to draw it. To ensure that the cows would not be biased in route selection, since they alone without a driver would draw the cart to wherever it was meant to go, they had to have never seen a yoke, and their calves were removed far from them. The fact that they were milk cows without calves would motivate them to move to relieve the pressure of going un-milked. The Philistines would follow to see which route the cows followed, one away from a return, the other towards the Israelite position. In the cart were both the Ark and the Philistine’s guilt offering. God doesn’t seem to mind these kinds of tests, for example, there is the Urim and the Thumin. Also, there is the example of Gideon’s uncertainty and his wet-fleece test.

v. 12 The cows and cart moved straight away towards Beth-she′mesh, the Israelite stronghold, and the Lords of the Philistines followed it at a distance, stopping at the border. We are not told within the text of this story just who were these peacemakers (the diviners and priests) who advised the Philistines to carry out this strategy. However, there are a few clues that indicate that they were not necessarily Philistines. For example, they left the choice of whether to return the Ark to the Philistines, they knew that God would be moved by a peace (guilt) offering; they knew to advise them to follow the test to its conclusion, and they appeared to be fully aware of the Exodus report. Finally, The Philistines’ territory, roughly today’s Gaza, bordered Egypt. They may well have even been Egyptians?

vs. 13-14 The Israelites receive the Ark with great joy. The Ark arrives in the field of Joshua of Beth-she′mesh, who is harvesting the wheat. There just happens to be a great stone (a functional alter). They break up the cart for firewood and sacrifice the two cows as a burnt offering. The wheat harvest is a harvest in May/ June at Pentecost. Since the Philistines had held the Ark for 7 months, we can conclude that Eli and his sons died in Chislev. The Ark goes directly to Joshua, which means salvation.

v. 15 The Levites separated the Ark and the box containing the Philistine’s guilt offering and placed them on the great stone. The Israelites use the remainder of the stone surface for their burnt offering.

v. 16 The lords of the Philistines, having observed all these events, departed for home.

vs. 17-18 We are reminded of the relationship of the five tumour images and the five cities of the Philistines, and the great stone in Joshua’s field. The symbols beg the question: Could this be an Old Testament metaphor to show the superiority of God’s one stone over the ten images (toes?) of the Philistines? As we see illustrated again in Daniel 2:34-35.

v. 19 Some of the Israelites have the temerity to look into the Ark and God kills 70 of them as punishment. Apparently, this act offends not only God, but also His council of 70, so He makes a point of it.

vs. 20-21 the Israelites get the point. They realize that flawed men should not be around the Ark. They send messages to the inhabitants of Kir′iath-je′arim, saying, “The Philistines have returned the ark of the Lord. Come down and take it up to you.” The lesson was driven into the Philistines about trifling with the faith and purpose of Israel in the discharge of its duties in the Holy Land and nothing will be permitted to impede it

Bullinger’s Notes on Chs. 1-6 (for KJV)

Chapter 1

Verse 1

mount = hill country of.

Elkanah = Acquired by God, i.e. perhaps in exchange

for firstborn (Numbers 3:13 , Numbers 3:45 ), a son of Korah. See Exodus 6:24 .

Verse 2

Hannah = Grace.

Peninnah = Pearl. Note the Figure of speech Antimetabole. App-6 .

children = offspring. Hebrew. yalad.

Verse 3

yearly . Hebrew "from days to days". Figure of speech Synecdoche (of Part), App-6 , to emphasise the regularity.

the LORD of hosts = Jehovah Sabaioth, one of the Jehovah-titles. The first of 281 occurrences. Denotes the God of Israel as the Lord of all the hosts of heaven and earth. See App-4 . This title specially characterises this book.

Shiloh. Where the Tabernacle and Ark were. Joshua 18:1 ; Joshua 19:51 ; Joshua 22:9 . Judges 18:31 .

the LORD . Hebrew. Jehovah . App-4 .

Verse 4

time = day . Punctuality thus emphasised.

Verse 5

worthy = double.

Verse 8

why . . . ? Figure of speech Erotesis. App-6 . Compare John 20:13 , John 20:15 . . . . than ten sons. Probably a Parcemia ( App-6 ). It is so to-day among the Arabs: such a woman being called moonejeba = ennobled.

Verse 9

a seat = the seat. First occurrence. Compare Zechariah 6:13 .

a post = door post, or side post.

the temple = palace. Hebrew. heykal. Seven mentioned in Scripture: (1) The Tabernacle, 1 Samuel 1:9 ; (2) Solomon's, 1 Kings 6:5 , 1 Kings 6:17 ; (3) Zerubbabel's, Ezra 4:1 , Ezra 4:2 ; (4) Herod's, John 2:20 ; (5) The future one of 2 Thessalonians 2:4 ; (6) The millennial temple of Ezekiel 41:1 ; and (7) the heavenly temple of Revelation 21:3 , Revelation 21:22 . Also seven references to believers as a temple in N.T.: 1 Corinthians 3:9-17 ; 1 Corinthians 6:19 . 2 Corinthians 6:16 . Ephesians 2:20 , Ephesians 2:21 . Heb 3:6 . 1 Peter 2:5 ; 1 Peter 4:17 .

Verse 10

soul . Hebrew. nephesh. App-13 .

Verse 11

vowed a vow = made a solemn vow. Figure of speech Polyptoton. App-6 . See note on Genesis 26:28 .

remember me , and not forget. Figure of speech Pleonasm ( App-6 ) for great emphasis.

no razor . See Numbers 6:5 .Judges 13:5 ; Judges 16:17 .

Verse 14

How long . . . ? Figure of speech Erotesis. App-6 .

Verse 15

spirit. Hebrew. ruach. App-9 .

Verse 17

God . Hebrew. Elohim . App-4 .

Verse 19

Ramah . Hence this was Samuel's residence. remembered. Figure of speech Anthropopatheia. App-6 .

Verse 20

bare a son . Thus Samuel was a descendant of Korah. See Exodus 6:24 .

Samuel . See note on Title, in the book comments for Samuel.

Verse 21

man . Hebrew. 'ish. App-14 .

offer = sacrifice. App-43 .

Verse 22

child = young child.

for ever . Figure of speech Synecdoche (of Whole), App-6 . The whole put for a portion; i.e. as long as he lives. Put literally in 1 Samuel 1:28 .

Verse 24

weaned . From 2 Macc. 7.27 it has been inferred that the time of weaning included the periods of nourishment and up-bringing, which would bring Samuel to the age of at least twelve years. Compare Isaac's weaning at the age of five years, and see Genesis 21:8 . three bullocks. Septuagint and Syriac read "a bullock of three years". Compare 1 Samuel 1:25 , and Genesis 15:9 .

ephah . See App-51 .

a bottle = a skin bottle. and the child was young. Hebrew vehannar na ' ar. Figure of speech Paronomasia ( App-6 ) = "now the boy was a child". Note also the Figure of speech Parenthesis. App-6 .

Verse 25

a = the.

Verse 26

thy soul = thyself. Hebrew. nephesh. App-13 .

Verse 28

the LORD = Jehovah. Punctuate thus, "to Jehovah as long as he liveth. He shall be", &c. Note the Figure of speech Paronomasia ( App-6 ) in verses: 1 Samuel 1:27-28 . "Jehovah hath given me my petition (sh e 'elathi) which I asked of Him (sha'alti): therefore also I have

Chapter 2

Verse 1

the LORD . Hebrew. Jehovah . App-4 .

Mine horn . First occurrence. Part ofhead-dress over which the veil is thrown hanging over the shoulders; mothers making it more perpendicular. This is now fast becoming extinct. Compare 2 Samuel 22:3 .Psalms 75:4 .Luke 1:69 .

the LORD . Hebrew. Jehovah ( App-4 .). Some codices, with two early printed editions, read "My God". App-4 . Compare 1 Samuel 2:17 .

Verse 2

none holy . This is the cry of all His saints. See note on Ex. 1 Samuel 15:11 . holy. See note on Exodus 3:5 . any rock. Compare Deuteronomy 32:4 . 2 Samuel 22:32 .

God. Hebrew. Elohim. App-4 .

Verse 3

exceeding proudly . This is the true rendering of the Figure of speech Epizeuxis ( App-6 ). Hebrew "proudly, proudly". not. The latter of two or more negatives not necessary in Hebrew An Ellipsis must be supplied, as here. See note on Genesis 2:6 .

GOD = El. App-4 .

Verse 5

children = sons.

Verse 6

the grave . Hebrew. Sheol. App-35 .

Verse 8

the poor : i.e. the oppressed. Compare Psalms 113:7 . pillars. Hebrew. mazuk = that which is set fast. Occurs only here and 1 Samuel 14:5 , where it is rendered "situate".

Verse 9

wicked = lawless. See App-44 .

man . Hebrew. 'ish . App-14 .

Verse 10

Out of heaven . See 1 Samuel 7:10 .

His king . First occurrence. Compare Psalms 2:6 .

His Anointed = His Messiah. The first occurrence as used of Christ. So Septuagint and Vulgate.

Anointed. Septuagint reads "Christos" = Christ.

Verse 11

child = youth.

Verse 13

offered. Hebrew. zabah. App-43 .

in seething = boiling.

Verse 14

took for himself . Robbing the offerers of their own portion. See Leviticus 7:31-35 .Deuteronomy 18:3 .

Verse 15

they : i.e. not the offerer, but the priest for him. Give flesh. This was contrary to Leviticus 3:16 ; Leviticus 7:23 , Leviticus 7:25 , Leviticus 7:30 , Leviticus 7:31 . = boiled.

Verse 16

burn (as incense). See App-43 .

presently = now, immediately, without delay, at once. This English meaning is now obsolete.

thy soul = thou (emph.) Hebrew. nephesh. App-13 . him, Nay. "Nay" is to be read, instead of "him". In some codices, with three early printed editions, Septuagint, Syriac, and Vulgate.

Verse 17

sin . Hebrew. chata'. App-44 .

men . Hebrew. 'enosh. App-14 .

Verse 18

a linen ephod . Not the High Priest's, but a simple linen robe of the ordinary priests and Levites and others. Samaritan Pentateuch 1 Samuel 22:18 . 2 Samuel 6:14 , Compare Exodus 28:42 .Leviticus 6:10 .

Verse 20

loan which is lent = the great gift. Figure of speech Polyptoton, for emphasis. App-6 .

Verse 22

door = entrance.

tabernacle = tent of meeting.

Verse 23

Why . . . ? Figure of speech Erotesis. App-6 .

evil. Hebrew. ra`a`. App-44 .

by = from.

Verse 24

for. Hebrew has the disjunctive accent on this word (Great Telisha), emphasising the guilt of Hophni and Phinehas as (1) a public scandal (1 Samuel 2:23 ); (2) a cause of stumbling (1 Samuel 2:24 ); (3) a sin against Jehovah (1 Samuel 2:25 ). to transgress, or cry out. Hebrew ` abar. App-44 .

Verse 25

the judge = God. Hebrew. Elohim . App-4 . who. ? Figure of speech Erotesis. App-6 .

Verse 27

man of God : i.e. a prophet. See Deuteronomy 33:1 and App-49 . Compare Judges 13:6 .

Did I plainly . . . ? = I did indeed, with Septuagint, Aramaean, and Syriac. appear=reveal Myself. they . Aaron as well as Moses was in Pharaoh's house. See note on Exodus 4:27 .

were . Septuagint reads "were servants". Compare Deuteronomy 5:6 .

Verse 28

to offer . See App-43 .

burn incense . See App-43 .

thy father : i.e. Aaron. Exodus 29:27 , Exodus 29:28 . Leviticus 10:14 .

children = sons.

Verse 29

kick . Compare Deuteronomy 32:15 ; its only other occurrence.

offering = gift offerings. See App-43 .

Verse 31

Behold . Figure of speech Asterismos. App-6 .

arm = seed.

Verse 32

see an enemy . Compare Psalms 78:60-64 .

Verse 33

thine . Septuagint reads "his".

grieve . Hebrew. 'adab. Occurs only here.

heart = soul. Hebrew. nephesh. App-13 .

in the flower of their age . Septuagint reads "with the sword of men".

Verse 34

die both . See 1 Samuel 4:11 .

Verse 35

mind = soul. Hebrew. nephesh. App-13 .

Verse 36

to him: i.e. to the Anointed [king] of 1 Samuel 2:10 , already pointing to the High Priest as being no longer the judge, but subordinate to the king.

Chapter 3

Verse 1

child = youth. Hebrew. na'ar.

the LORD . Hebrew. Jehovah . App-4 .

was = had come to be.

precious . Hebrew. yakar = heavy (in price). Note the five precious things in Old. Testament: the word of God (1 Samuel 3:1 , its first occurrence); redemption (Psalms 49:8 ); the death of His saints (Psalms 72:14 ; Psalms 116:15 ); the lips of knowledge (Proverbs 20:15 ); the thoughts of God (Psalms 139:17 ). See note on the five in New Testament (Matthew 26:7 ).

Verse 2

see = see clearly.

Verse 3

lamp of God = the seven-branched candlestick. God. Hebrew. Elohim. App-4 .

the temple : i, e. the tabernacle. See note on 1 Samuel 1:9 .

Verse 4

Here am I = Behold me.

Verse 10

Samuel, Samuel . Figure of speech Epizeuxis. App-6 . See note on Genesis 22:11 for the ten reduplications.

Verse 11

Behold . Figure of speech Asterismos. App-6 .

tingle . Compare 2 Kings 21:12 .Jeremiah 19:3 .

Verse 13

iniquity . Hebrew ` avah.

made themselves vile . This is one of the eighteen emendations of the Sopherim, on their own confession. See App-33 . By omitting one letter they changed this, from a mistaken sense of reverence. The primitive text, preserved in the Septuagint, stood, "his sons cursed God".

Verse 15

morning. The copyist's eye, in going back to this word, went to the word at the end of' the next sentence, and thus omitted "and rose early in the morning". These words are preserved in the Septuagint.

Verse 17

thing- word.

Verse 18

every whit = every particle. Anglo-Saxon, wiht. Every bit. Hebrew "all the words".

Verse 20

established, &c. Samuel was the first of "the prophets "and last of the judges, preparing the way for the change of government.

Chapter 4

Verse 1

Came . Compare Acts 3:24 .Hebrews 11:32 .

Eben-ezer = Stone of help. So called in anticipation of Samuel's victory twenty years later (1 Samuel 7:12 ).

Aphek = Fortress. Joshua 15:53 .

Verse 2

men . Hebrew. 'ish. App-14 .

Verse 3

Wherefore . . . ? Figure of speech Erotesis. App-6 .

the LORD . Hebrew. Jehovah. App-4 .

enemies . Some codices, with four early printed editions, read "enemy".

Verse 4

Shiloh . See note on 1 Samuel 1:3 .

the LORD of hosts . See note on 1 Samuel 1:3 .

God = Elohim. App-4 . Marking His relation to His creatures.

Verse 5

shouted . . . shout . Figure of speech Polyptoton. App-6 . See note on Genesis 26:28 .

Verse 6

noise of the shout . Figure of speech Pleonasm. App-6 . Compare 1 Samuel 4:14 .

meaneth = is. Compare Matthew 9:13 ; Matthew 26:26 , Matthew 26:28 .

Verse 7

Woe unto us! Figure of speech Anaphora ( App-6 ), repeated in 1 Samuel 4:8 .

Verse 8

who . . . ? Figure of speech Erotesis. App-6 .

the Gods = the Gods themselves.

Verse 9

quit yourselves like = the Hebrew verb hayah, to become; as "was "should be rendered in Genesis 1:2 .

men . Hebrew. 'ish or 'enosh. App-14 .

as = according as.

Verse 10

every man . Hebrew. 'ish. App-14 .

Verse 12

man . Hebrew. 'ish. App-14 .

Verse 13

lo. Figure of speech Asterismos. App-6 .

a = the.

God. Hebrew with Art. = the God. App-14 .

Verse 14

noise of this tumult. Figure of speech Pleonasm. App-6 .

Verse 15

were dim = were set, as in 1 Kings 14:4 .

could not see . One of the nine cases of blindness. See note on Genesis 19:11 .

Verse 17

and. Note the Figure of speech Polysyndeton in 1 Samuel 4:17 .

Verse 19

came = came suddenly.

Verse 20

about = at.

Verse 21

I-chabod = Where is the glory?

because of . Some codices add "the death of". Compare 1 Samuel 4:19 .

Chapter 5

Verse 1

God . Hebrew. Elohim . See App-4 .

Eben-ezer . Compare 1 Samuel 4:1 ; 1 Samuel 7:12 .

Ashdod = fortified. Now Esdud. Compare Joshua 13:3 . See note on Genesis 10:14 .

Verse 2

Dagon = great fish.

Verse 3

the morrow. Septuagint adds "and entered into the house of Dagon, they looked and "behold, &c. behold. Figure of speech Asterismos. App-6 .

the LORD . Hebrew. Jehovah. in contrast with Dagon. App-4 .

Verse 4

only . . . Dagon . The hands and feet being gone, only Dagon (the fish part) remained.

Verse 6

hand . Put by Figure of speech Metonymy (of Cause), App-6 , for the judgments inflicted by it.

emerods . See note on Deuteronomy 28:27 .

Verse 7

men . Hebrew. "enosh. App-14 . Ill.

Verse 8

lords = princes. See note on Joshua 13:3 .

Chapter 6

Verse 1

the LORD . Hebrew. Jehovah . App-4 . The Ark now gets its own Divine title.

Verse 3

God. Hebrew. Elohim . App-4 .

Verse 4

emerods . See note on 1 Samuel 5:6 ,: i.e. models of them in gold; of which, modern "votive offerings "are the lineal descendants. Compare 1 Samuel 6:5 .

lords . See note on Joshua 13:3 .

Verse 5

hand . See note on 1 Samuel 5:6 .

Verse 6

as = according as.

Verse 7

a new cart . This was done in ignorance of God's requirement (Numbers 4:15 ; Numbers 7:9 ; Numbers 10:21 ). They could not have complied with the Law, even if they had known it; hence, no judgment fell on them. But contrast David's "new cart", and see note on 2 Samuel 6:3 .

Verse 9

it : i.e. the "ark", which is masculine; not the "cart", which is feminine

coast = border, or boundary.

Beth-shemesh = House of the sun, now Ain Skeins, on the borders of Judah and Dan. Compare Joshua 15:10 .

this. Some codices, with three early printed editions, read "all this". evil. Hebrew ra'a. App-44 .

Verse 10

the men. Hebrew. 'enosh. App-14 .

Verse 14

offered offered up . App-43 .

Verse 15

sacrificed sacrifices = made great sacrifices. Figure of speech Polyptoton. App-6 . See note on Genesis 26:28 . Genesis 26:17 Ashdod one. See note on Genesis 10:14 .

Verse 19

fifty thousand and threescore and ten men = 50,070. This number being out of all proportion to the size of Beth-shemesh, has led to various readings. Some codices omit 50,000. The Syriac and Arabic versions read "five" instead of fifty. Josephus reads "seventy". The Hebrew text reads "seventy men two fifties and one thousand " = 70 + 100 + 1; 000 = 1,170. men. Hebrew. 'ish. App-14 .

slaughter = smiting, making the Figure of speech Polyptoton. App-6 ,

Verse 20

Who . . . ? Figure of speech Erotesis. App-6 .

holy. See note on Exodus 3:5 .

he = it: i.e. the ark. See note on 1 Samuel 6:9 .

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