Passage Resources Hebrew/Greek Your Content
Previous Next
Print Page Options Listen to 撒母耳記上 2
Close CCBT

撒母耳記上 2
Chinese Contemporary Bible (Traditional)

哈娜的禱告

2 哈娜禱告說：

「我的心因耶和華而歡喜，
我的力量因耶和華而倍增，
我的口向敵人誇耀，
我因耶和華的拯救而快樂。

2 「耶和華聖潔無比，
獨一無二，
沒有磐石像我們的上帝。
3 不要再驕橫傲慢、口出狂言，
因為耶和華鑒察萬事，
祂會按著人的行為施行審判。
4 勇士的弓被折斷，
軟弱的變為剛強。
5 素來豐衣足食的為糊口而當雇工，
本來食不果腹的卻不再挨餓。
不育的婦人現在生了七個孩子，
兒女成群的婦人卻子女盡失。
6 耶和華掌管生死，
祂使人進入墳墓，也使人起死回生。
7 貧窮富足在於祂，
卑微高貴也在於祂。
8 祂從灰塵中提拔窮苦的人，
從糞堆裡擢升貧賤的人，
使他們與王子同坐，
得享尊榮。
大地的根基屬於耶和華，
祂在上面建立了世界。
9 祂保護祂的聖民，
使惡人在黑暗中滅亡，
因為得勝不是靠人的勇力。
10 跟耶和華對抗的人必被擊潰，
祂必從天上用雷擊打他。
祂必審判天下，
賜力量給祂所立的君王，
使祂所膏立的人大有權柄。」

11 以利加拿返回了拉瑪，小撒母耳卻留在了示羅，在祭司以利的帶領下事奉耶和華。

以利的惡子

12 以利的兩個兒子為人邪惡，不敬畏耶和華， 13 對民眾不守自己做祭司的職分。每當民眾來獻祭，還在煮祭肉的時候，他們的僕人便拿著三齒叉來， 14 從罐裡、鼎裡、釜裡或鍋裡插肉，把插上來的祭肉據為己有。他們這樣對待所有到示羅來的以色列人。 15 甚至在焚燒脂肪之前，祭司的僕人就來對獻祭的人說：「把肉給祭司烤吧！他不要煮過的，只要生的。」 16 如果獻祭的人答道：「要先焚燒脂肪，之後你可以隨便拿。」僕人便會說：「不，你現在就給我，不然我就要搶了。」 17 在耶和華的眼中，這兩個青年罪惡深重，因為他們輕視獻給耶和華的祭物。

18 那時年少的撒母耳穿著細麻布的以弗得，在耶和華面前事奉。 19 他母親每年都為他縫一件小外衣，在她和丈夫來獻年祭時帶給他。 20 以利祝福以利加拿和他妻子，對他說：「願耶和華讓你妻子再給你生兒育女，代替她求來並獻給耶和華的孩子。」他們就回家去了。 21 耶和華眷顧哈娜，她又生了三個兒子和兩個女兒。年少的撒母耳在耶和華面前漸漸長大。

22 以利年事已高，他聽說兩個兒子對待以色列人的惡行，以及他們與在會幕門口供職的婦女行淫的事後， 23 就對他們說：「你們為什麼做這樣的事？我從百姓口中聽說了有關你們的惡行。 24 我兒啊，不可這樣，我聽到在耶和華的子民中流傳著你們的壞名聲。 25 人若得罪了別人，有上帝為他們調解。但人若得罪了耶和華，誰能為他調解呢？」然而，他們不肯聽從父親的話，因為耶和華決意要殺他們。

26 小撒母耳漸漸長大，深受耶和華和民眾的喜愛。

預言以利家的遭禍

27 有一個上帝的僕人來見以利，對他說：「耶和華說，『你的祖先在埃及被法老奴役的時候，我向他們顯現。 28 我在以色列各支派中選出你的先祖做我的祭司，在我的祭壇上獻祭燒香，穿著以弗得事奉我。我把以色列人獻的火祭都賜給你先祖家。 29 你們為什麼蔑視獻給我的祭物和供品？你為什麼把你的兒子看得比我還重要，拿我以色列子民所獻的上好祭物來養肥自己？』

30 「所以，以色列的上帝耶和華宣告說，『我曾經應許讓你們家族永遠做我的祭司。』但現在耶和華宣佈，『這絕不可能了。尊重我的，我必尊重他；藐視我的，必遭藐視。 31 看啊，時候將到，我要終結你和你家族的力量，你們家族必沒有一個老人。 32 你必以羡慕的眼光看著我賜福以色列人，你家中卻永遠沒有一個老人。 33 我不會把你家中的人從我壇前滅絕，但留下來的人必使你哭瞎雙眼、傷心欲絕。你的子孫必中年夭亡。 34 你的兩個兒子何弗尼和非尼哈必死在同一天，這就是我言出必行的記號。 35 我要為自己立一位忠心的祭司，他必照我的心意行事。我要賜福給他的後代，他必永遠服侍我膏立的王。 36 那時，你家存留下來的人要在他面前下拜，乞討銀子和餅，並懇求說，請給我一個祭司的職位以便糊口！』」

Close ASND

1 Samuel 2
Ang Salita ng Dios (Tagalog Contemporary Bible)

Ang Panalangin ni Hanna

2 At nanalangin si Hanna,

“Nagagalak ako sa Panginoon!
Dahil sa kanyang ginawa, hindi na ako mahihiya.
Tinatawanan ko ngayon ang aking mga kaaway.
Nagagalak ako sa pagliligtas niya sa akin.
2 Walang ibang banal maliban sa Panginoon.
Wala siyang katulad.
Walang Bato na kanlungan tulad ng ating Dios.
3 Walang sinumang makapagyayabang dahil alam ng Panginoong Dios ang lahat ng bagay,
at hinahatulan niya ang mga gawa ng tao.
4 Nililipol niya ang mga makapangyarihan,
ngunit pinalalakas niya ang mahihina.
5 Ang mayayaman noon, ngayon ay nagtatrabaho para lang may makain.
Ngunit ang mahihirap noon ay sagana na ngayon.
Ang dating baog ay marami nang anak.[a]
Ngunit ang may maraming anak ay nawalan ng mga ito.
6 May kapangyarihan ang Panginoon na patayin o buhayin ang tao.
May kapangyarihan siyang ilagay sila sa lugar ng mga patay o kunin sila roon.
7 Ang Panginoon ang nagpapadukha at nagpapayaman.
Itinataas niya ang iba at ang iba naman ay kanyang ibinababa.
8 Ibinabangon niya ang mga mahihirap sa kanilang kahirapan.
Pinapaupo niya sila kasama ng mga maharlika at pinararangalan.
Sa kanya ang pundasyon na kinatatayuan ng mundo.
9 Iniingatan niya ang tapat niyang mamamayan.
Ngunit lilipulin niya ang masasama.
Walang sinumang magtatagumpay sa pamamagitan ng sarili niyang kalakasan.
10 Dudurugin niya ang kanyang mga kaaway.
Padadagundungin niya ang langit laban sa kanila.
Ang Panginoon ang hahatol sa buong mundo.[b]
Dahil sa kanya, magiging makapangyarihan at laging magtatagumpay ang haring kanyang hinirang.”

11 Pagkatapos, umuwi si Elkana at ang sambahayan niya sa Rama. Pero iniwan nila si Samuel para maglingkod sa Panginoon sa ilalim ng pangangalaga ni Eli na pari.

Ang Kasalanan ng Dalawang anak ni Eli

12 Masasamang tao ang dalawang anak ni Eli. Hindi sila sumusunod sa Dios 13 dahil hindi nila sinusunod ang mga tuntunin tungkol sa bahaging matatanggap ng mga pari galing sa handog ng mga tao. Ito ang kanilang ginagawa kapag may naghahandog: Habang pinapakuluan ang mga karneng ihahandog, pinapapunta nila roon ang alipin nila na may dalang malaking tinidor na may tatlong tulis. 14 Pagkatapos, tinutusok ng alipin ang mga karne sa loob ng kaldero o palayok. Ang matusok ng tinidor ay ang bahaging mapupunta sa mga pari. Ganito ang kanilang ginagawa tuwing maghahandog ang mga Israelita sa Shilo. 15 At bago pa masunog ang taba ng karne, pumupunta na ang alipin at sinasabi sa naghahandog, “Bigyan mo ang pari ng karneng maiihaw. Hindi siya tumatanggap ng pinakuluan. Hilaw ang gusto niya.” 16 Kapag sinabi ng naghahandog na hintayin munang maihandog ang taba ng karne bago siya kumuha ng gusto niya, sasagot ang alipin, “Hindi maaari! Kailangang ngayon mo ibigay dahil kung hindi, aagawin ko iyan sa iyo.” 17 Malaking kasalanan sa paningin ng Panginoon ang ginagawa ng mga anak ni Eli dahil hindi nila iginagalang ang handog para sa Panginoon.

18 Samantala, patuloy na naglilingkod sa Panginoon ang batang si Samuel. Suot-suot niya ang espesyal na damit[c] na gawa sa telang linen. 19 Taun-taon, iginagawa ni Hanna ng balabal si Samuel, at dinadala niya ito kay Samuel sa tuwing maghahandog sila ng asawa niya ng taunang handog. 20 Doon, binabasbasan ni Eli si Elkana at ang kanyang asawa. Sinasabi niya kay Elkana, “Sanaʼy bigyan ka ng Panginoon ng mga anak sa babaeng ito kapalit ng kanyang hiningi at inihandog sa Panginoon.” Pagkatapos, umuwi na sila.

21 Kinahabagan ng Panginoon si Hanna. Nagkaanak pa siya ng tatlong lalaki at dalawang babae, habang si Samuel ay patuloy na lumalaking naglilingkod sa Panginoon.

Si Eli at ang mga Anak Niya

22 Matandang-matanda na si Eli. Nabalitaan niya ang lahat ng kasamaang ginagawa ng kanyang mga anak sa mga Israelita. Nalaman na rin niya ang pagsiping ng mga ito sa mga babaeng naglilingkod sa may pintuan ng Toldang Tipanan. 23 Kaya sinabihan niya ang mga ito, “Nabalitaan ko sa mga tao ang lahat ng kasamaang ginagawa ninyo. Bakit ninyo ginagawa ang mga bagay na ito? 24 Mga anak, tigilan na ninyo ito, dahil hindi maganda ang nababalitaan ko tungkol sa inyo mula sa mga mamamayan ng Panginoon.”

25 Sinabi pa ni Eli, “Kung magkasala ang isang tao sa kanyang kapwa, maaaring mamamagitan ang Dios[d] sa kanila; pero sino ang mamamagitan kung magkasala ang tao sa Panginoon?” Pero hindi nakinig ang mga anak niya dahil nakapagpasya na ang Panginoon na patayin sila.

26 Samantala, patuloy na lumalaki si Samuel, at kinalulugdan siya ng Panginoon at ng mga tao.

Ang Propesiya tungkol sa Sambahayan ni Eli

27 Lumapit ang isang lingkod ng Dios kay Eli at sinabi sa kanya, “Ito ang sinasabi ng Panginoon: Ipinahayag ko ang aking sarili sa ninuno nʼyong si Aaron at sa pamilya niya noong alipin pa sila ng Faraon sa Egipto. 28 Sa lahat ng lahi ng Israel, ang pamilya niya ang pinili ko na maging aking pari na maglilingkod sa aking altar, sa pagsusunog ng insenso, sa pagsusuot ng espesyal na damit ng pari sa aking presensya. Binigyan ko rin sila ng bahagi sa mga handog sa pamamagitan ng apoy na iniaalay ng mga Israelita. 29 Bakit pinag-iinteresan[e] pa ninyo ang mga handog na para sa akin? Bakit mas iginagalang mo pa, Eli, ang mga anak mo kaysa sa akin? Hinahayaan mong patabain nila ang kanilang mga sarili ng mga pinakamagandang bahagi ng handog ng mga mamamayan kong Israelita. 30 Ako na inyong Panginoon, ang Dios ng Israel ay nangako noon na kayo lang at ang lahi ng inyong mga ninuno ang makapaglilingkod sa akin magpakailanman bilang pari. Ngunit hindi na ngayon, dahil pararangalan ko ang nagpaparangal sa akin, ngunit hahamakin ko ang humahamak sa akin. 31-32 Tandaan ninyo ito: Darating ang panahon na lilipulin ko ang lahat ng kabataan sa inyo at sa iba pang lahi ng inyong mga ninuno. Magdurusa kayo at hindi ninyo mararanasan ang kasaganaang ibibigay ko sa Israel. Magiging maikli ang inyong buhay. 33 Hindi ko aalisin ang iba sa inyo sa paglilingkod sa akin bilang pari, pero dadanas sila ng matinding pagdurusa, at hindi sila mabubuhay nang matagal. 34 At bilang tanda sa iyo na mangyayari ang mga bagay na ito, mamamatay nang sabay ang dalawa mong anak na sina Hofni at Finehas sa isang araw lang. 35 Pipili ako ng pari na matapat sa akin at susunod sa aking kalooban. Bibigyan ko siya ng mga angkan na maglilingkod sa aking piniling hari magpakailanman. 36 Lahat ng matitira sa mga angkan mo ay mamamalimos ng pera o pagkain sa mga angkan ng paring ito. Magmamakaawa sila na gawing alipin man lang ng mga pari para makakain lang sila.”

Footnotes

  1. 2:5 marami nang anak: sa literal, magkakaroon ng pitong anak.
  2. 2:10 buong mundo: sa literal, dulo ng mundo.
  3. 2:18 espesyal na damit: sa Hebreo, “efod.”
  4. 2:25 Dios: o, mga hukom.
  5. 2:29 pinag-iinteresan: o, nilalapastangan.
Close VOICE

1 Samuel 2
The Voice

2 Then Hannah prayed out of her deepest feelings.

Hannah: My heart rejoices in the Eternal One;
        my strength grows strong in the Eternal.
    My mouth can mock my enemies
        because I celebrate how You have saved me!

2     No one is holy like the Eternal One—
        no, no one but You;
        and there is no rock as solid as our True God.
3     Stop talking so proudly,
        and don’t let such arrogance flow from your lips,
    For the Eternal One is a True God who knows,
        and He weighs the actions He sees.
4     The bows of the mighty crack in two,
        but the feeble are given new strength.
5     Those who were full have had to work hard so they can eat,
        but those who were starving have become fat with rich food.
    The one who was infertile has borne seven children,
        while the one who bore many sits alone in sadness.
6     The Eternal One kills and brings to life;
        He sends down to the grave and raises up new life.
7     The Eternal One makes both poor and rich;
        some He humbles, and others He honors.
8     He lifts the poor up out of the dust,
        the needy from the trash heap.
    He raises them to sit with princes
        and seats them on a glorious throne.
    For the pillars of the earth are the Eternal One’s,
        and on them, He has set the world.

9     He will watch over the footsteps of the faithful,
        but the wicked will be made silent in the darkness,
        for one does not win by strength alone.
10     The Eternal One will shatter His foes;
        from His throne in heaven, He will thunder with rage.
    The Eternal One will be judge to the ends of the earth;
        He gives strength to His king,
    And power to the one He chooses to rule.

11 So Elkanah and his family returned home to Ramah, while Samuel remained behind with Eli the priest to minister before the Eternal One.

12 Although Eli’s sons served as priests, they were really worthless men with no understanding of the Eternal 13-14 or of their priestly duties. When someone presented meat as a ritual offering to the Lord, the priest would send a servant with a three-pronged fork to probe around in the pot or kettle as the sacrifice boiled; and whatever he brought up with the fork, the priest would keep as his own. They did this at Shiloh to all the Israelites who came to sacrifice.

15 The priest’s servant would even tell those who were going to burn fat as a sacrifice,

Servant: Give the priest meat to roast. He won’t accept boiled meat from you, only raw meat.

16 And if the worshiper protested, saying the priest could take whatever he wanted after the fat was burned, the servant would say,

Servant: Give it to me now; if necessary, it will be taken from you by force.

17 Because they despised the Eternal’s ritual offerings, the Eternal One judged that the sons of Eli had sinned greatly.

18 Now Samuel was then a small boy, working in the house of the Eternal One. He wore a linen vest, one of the priestly garments. 19 His mother used to make him a new robe every year, and she would take it up to him when she and her husband came to perform the yearly sacrifice. 20 On that joyful occasion, Eli would bless Elkanah and Hannah.

Eli: May the Eternal One bless you with more children by this woman for the great gift she made to the Eternal.

Then they would return home.

21 The Eternal One showed his favor toward Hannah again, and she conceived and gave birth to three sons and two daughters, and her son Samuel grew up in the presence of the Eternal One.

22 Eli, who had grown old and tired, heard what his sons were doing to all those Israelites who came to Shiloh to perform their sacrifices. He heard that they were even having sexual relations with the women who worked at the door of the meeting tent.

Eli (to his sons): 23 Why do you do such horrible things? The people have told me about all the evil you have done. 24 No, my sons, I do not hear good words spoken about you by the people of the Eternal. 25 If one person offends another, [at least someone can plead with the True God on the sinner’s behalf].[a] But if someone offends the Eternal One, then who will plead for that person?

But Eli’s sons did not listen to his words, for the Eternal One had already decided to destroy them.

26 The boy Samuel grew tall, wise in the ways of the Lord, and in favor with God and the people he served.

27 A man sent by the True God came to Eli.

Man: This is the message of the Eternal One: “I made Myself known to your family when Israel was enslaved under Pharaoh in Egypt. 28 I chose your ancestor Aaron from among all the tribes of Israel to be My priest: to serve at the altar, to offer incense, and to wear the priestly vest in My presence. And I repaid your family by presenting them with all the offerings made to Me by fire from all the people of Israel. 29 Why do you look with such greedy eyes on all the sacrifices and offerings I have directed the people to bring to My house? Why do you honor your sons more than you honor Me by feasting on the choicest parts of every single offering made by My people Israel?”

30 Therefore the Eternal God of Israel declares: “I promised that your family would go in and out of My presence forever. But now I surely declare, those who honor Me I will honor, but people who choose to despise Me, I, in turn, will consider contemptible: those who hate Me will not matter to Me. 31 Look, the time approaches when I will cut away your strength and the strength of your family, so that none of you will live to old age. 32 Then, in agony, you will see all the good things I do for Israel; there will be great distress, and no one in your family will live to old age ever again.

33 “Any of your family not cut off will grieve continually and will cry their eyes out. All the other members of your household will die violently in the prime of life. 34 The fate of your sons Hophni and Phinehas will be a sign of the future. Both of them will die on the very same day. 35 I will raise up a faithful priest who will do what I desire and purpose in My heart and mind. I will build him a secure house, and he will go in and out before My anointed one continually. 36 Those of your family who survive will come to him and bow down for a piece of silver or a loaf of bread, and they will beg him, ‘Please make me a priest so at least I can have a morsel of bread.’”

Footnotes

  1. 2:25 Hebrew manuscripts read, “God will mediate for him.”
Listen to 1 Samuel 2
Close NIV

1 Samuel 2
New International Version

Hannah’s Prayer

2 Then Hannah prayed and said:(A)

“My heart rejoices(B) in the Lord;
    in the Lord my horn[a](C) is lifted high.
My mouth boasts(D) over my enemies,(E)
    for I delight in your deliverance.

2 “There is no one holy(F) like(G) the Lord;
    there is no one besides you;
    there is no Rock(H) like our God.

3 “Do not keep talking so proudly
    or let your mouth speak such arrogance,(I)
for the Lord is a God who knows,(J)
    and by him deeds(K) are weighed.(L)

4 “The bows of the warriors are broken,(M)
    but those who stumbled are armed with strength.(N)
5 Those who were full hire themselves out for food,
    but those who were hungry(O) are hungry no more.
She who was barren(P) has borne seven children,
    but she who has had many sons pines away.

6 “The Lord brings death and makes alive;(Q)
    he brings down to the grave and raises up.(R)
7 The Lord sends poverty and wealth;(S)
    he humbles and he exalts.(T)
8 He raises(U) the poor(V) from the dust(W)
    and lifts the needy(X) from the ash heap;
he seats them with princes
    and has them inherit a throne of honor.(Y)

“For the foundations(Z) of the earth are the Lord’s;
    on them he has set the world.
9 He will guard the feet(AA) of his faithful servants,(AB)
    but the wicked will be silenced in the place of darkness.(AC)

“It is not by strength(AD) that one prevails;
10     those who oppose the Lord will be broken.(AE)
The Most High will thunder(AF) from heaven;
    the Lord will judge(AG) the ends of the earth.

“He will give strength(AH) to his king
    and exalt the horn(AI) of his anointed.”

11 Then Elkanah went home to Ramah,(AJ) but the boy ministered(AK) before the Lord under Eli the priest.

Eli’s Wicked Sons

12 Eli’s sons were scoundrels; they had no regard(AL) for the Lord. 13 Now it was the practice(AM) of the priests that, whenever any of the people offered a sacrifice, the priest’s servant would come with a three-pronged fork in his hand while the meat(AN) was being boiled 14 and would plunge the fork into the pan or kettle or caldron or pot. Whatever the fork brought up the priest would take for himself. This is how they treated all the Israelites who came to Shiloh. 15 But even before the fat was burned, the priest’s servant would come and say to the person who was sacrificing, “Give the priest some meat to roast; he won’t accept boiled meat from you, but only raw.”

16 If the person said to him, “Let the fat(AO) be burned first, and then take whatever you want,” the servant would answer, “No, hand it over now; if you don’t, I’ll take it by force.”

17 This sin of the young men was very great in the Lord’s sight, for they[b] were treating the Lord’s offering with contempt.(AP)

18 But Samuel was ministering(AQ) before the Lord—a boy wearing a linen ephod.(AR) 19 Each year his mother made him a little robe and took it to him when she went up with her husband to offer the annual(AS) sacrifice. 20 Eli would bless Elkanah and his wife, saying, “May the Lord give you children by this woman to take the place of the one she prayed(AT) for and gave to[c] the Lord.” Then they would go home. 21 And the Lord was gracious to Hannah;(AU) she gave birth to three sons and two daughters. Meanwhile, the boy Samuel grew(AV) up in the presence of the Lord.

22 Now Eli, who was very old, heard about everything(AW) his sons were doing to all Israel and how they slept with the women(AX) who served at the entrance to the tent of meeting. 23 So he said to them, “Why do you do such things? I hear from all the people about these wicked deeds of yours. 24 No, my sons; the report I hear spreading among the Lord’s people is not good. 25 If one person sins against another, God[d] may mediate for the offender; but if anyone sins against the Lord, who will(AY) intercede(AZ) for them?” His sons, however, did not listen to their father’s rebuke, for it was the Lord’s will to put them to death.

26 And the boy Samuel continued to grow(BA) in stature and in favor with the Lord and with people.(BB)

Prophecy Against the House of Eli

27 Now a man of God(BC) came to Eli and said to him, “This is what the Lord says: ‘Did I not clearly reveal myself to your ancestor’s family when they were in Egypt under Pharaoh? 28 I chose(BD) your ancestor out of all the tribes of Israel to be my priest, to go up to my altar, to burn incense,(BE) and to wear an ephod(BF) in my presence. I also gave your ancestor’s family all the food offerings(BG) presented by the Israelites. 29 Why do you[e] scorn my sacrifice and offering(BH) that I prescribed for my dwelling?(BI) Why do you honor your sons more than me by fattening yourselves on the choice parts of every offering made by my people Israel?’

30 “Therefore the Lord, the God of Israel, declares: ‘I promised that members of your family would minister before me forever.(BJ)’ But now the Lord declares: ‘Far be it from me! Those who honor me I will honor,(BK) but those who despise(BL) me will be disdained.(BM) 31 The time is coming when I will cut short your strength and the strength of your priestly house, so that no one in it will reach old age,(BN) 32 and you will see distress(BO) in my dwelling. Although good will be done to Israel, no one in your family line will ever reach old age.(BP) 33 Every one of you that I do not cut off from serving at my altar I will spare only to destroy your sight and sap your strength, and all your descendants(BQ) will die in the prime of life.

34 “‘And what happens to your two sons, Hophni and Phinehas, will be a sign(BR) to you—they will both die(BS) on the same day.(BT) 35 I will raise up for myself a faithful priest,(BU) who will do according to what is in my heart and mind. I will firmly establish his priestly house, and they will minister before my anointed(BV) one always. 36 Then everyone left in your family line will come and bow down before him for a piece of silver and a loaf of bread and plead,(BW) “Appoint me to some priestly office so I can have food to eat.(BX)”’”

Footnotes

  1. 1 Samuel 2:1 Horn here symbolizes strength; also in verse 10.
  2. 1 Samuel 2:17 Dead Sea Scrolls and Septuagint; Masoretic Text people
  3. 1 Samuel 2:20 Dead Sea Scrolls; Masoretic Text and asked from
  4. 1 Samuel 2:25 Or the judges
  5. 1 Samuel 2:29 The Hebrew is plural.
Close NET

1 Samuel 2
New English Translation

Hannah Exalts the Lord in Prayer

2 Hannah prayed,[a]

“My heart has rejoiced[b] in the Lord;
my horn[c] has been raised high because of the Lord.
I have loudly denounced[d] my enemies.
Indeed I rejoice in your deliverance.
2 No one is holy[e] like the Lord!
There is no one other than you!
There is no rock[f] like our God!
3 Don’t keep speaking[g] so arrogantly.[h]
Proud talk should not[i] come out of your mouth,
for the Lord is a God who knows;
he[j] evaluates what people do.
4 The bows of warriors are shattered,
but those who stumbled have taken on strength.[k]
5 The well fed hire themselves out to earn food,
but the hungry no longer lack.[l]
Even[m] the barren woman has given birth to seven,[n]
but the one with many children has declined.[o]
6 The Lord both kills and gives life;
he brings down to the grave[p] and raises up.[q]
7 The Lord impoverishes and makes wealthy;
he humbles and he exalts.
8 He lifts the weak[r] from the dust;
he raises[s] the poor from the ash heap
to seat them with princes—
he bestows on them an honored position.[t]
The foundations of the earth belong to the Lord—
he placed the world on them.
9 He watches over[u] his holy ones,[v]
but the wicked are made speechless in the darkness,[w]
for it is not by one’s own[x] strength that one prevails.
10 The Lord shatters[y] his adversaries;[z]
he thunders against them from[aa] the heavens.
The Lord executes judgment to the ends of the earth.
He will strengthen[ab] his king
and exalt the power[ac] of his anointed one.”[ad]

11 Then Elkanah went back home to Ramah.

Eli’s Sons Misuse Their Sacred Office

The boy[ae] Samuel[af] was serving the Lord with the favor of[ag] Eli the priest.[ah] 12 But the sons of Eli were wicked men.[ai] They did not acknowledge the Lord’s authority.[aj] 13 This was the priests’ routine with the people. Whenever anyone was making a sacrifice,[ak] the priest’s attendant would come with a three-pronged fork[al] in his hand, just as the meat was boiling. 14 He would jab it into the basin, kettle, cauldron, or pot. Everything that the fork would bring up the priest would take for himself. This is how they used to treat all the Israelites[am] who came there[an] to Shiloh.

15 Also, before they burned the fat the priest’s attendant would come and say to the person who was making the sacrifice, “Give some meat for the priest to roast! He[ao] won’t accept boiled meat from you, but only raw.”[ap] 16 If[aq] the individual said to him, “They should certainly burn[ar] the fat away first, then take for yourself[as] whatever you wish,”[at] then he would say, “No![au] Give it now! If not, I’ll take it by force!”[av] 17 The sin of these young men[aw] was very great in the Lord’s sight, for they[ax] treated the Lord’s offering with contempt.

18 Now[ay] Samuel was ministering with the favor of the Lord.[az] The boy[ba] was dressed in a linen ephod. 19 His mother used to make him a small robe and bring it to him from time to time when she would go up with her husband to make the annual sacrifice. 20 Eli would bless Elkanah and his wife saying, “May the Lord establish[bb] descendants[bc] for you from this woman in place of the one that she dedicated[bd] to the Lord.” Then they[be] would go to their[bf] home. 21 And indeed the Lord attended to[bg] Hannah. She got pregnant and gave birth to[bh] three sons and two daughters. But the boy[bi] Samuel grew up before the Lord.[bj]

22 Eli was very old. And he would hear about everything that his sons used to do to all the people of Israel[bk] and[bl] how they used to go to bed with[bm] the women who were stationed at the entrance to the tent of meeting. 23 So he said to them, “Why do you do these things, these evil things that I hear about from all these people?[bn] 24 No, my sons! For the report that I hear circulating[bo] among the Lord’s people is not good. 25 If a man sins against a man, one may appeal to God on his behalf.[bp] But if a man sins against the Lord, who can intercede for him?” But Eli’s sons[bq] would not listen to their father.[br] Indeed[bs] the Lord had decided[bt] to kill them. 26 However, the boy[bu] Samuel was growing up and finding favor both with the Lord and with people.[bv]

The Lord Judges the House of Eli

27 Then a man of God came to Eli and said to him, “This is what the Lord has said: ‘I plainly[bw] revealed[bx] myself to your ancestor’s house when they were slaves to the house of Pharaoh in Egypt.[by] 28 I chose[bz] your ancestor[ca] from all the tribes of Israel to be my priest, to offer sacrifice on my altar, to burn incense, and to bear[cb] the ephod before me. I gave to your ancestor’s house all the fire offerings made by the Israelites. 29 Why are you[cc] scorning my sacrifice and my offering that I commanded for my dwelling place?[cd] You have honored your sons more than you have me by having made yourselves fat from the best parts of all the offerings of my people Israel.’

30 “Therefore the Lord, the God of Israel, says, ‘I really did say[ce] that your house and your ancestor’s house would serve[cf] me forever.’ But now the Lord says, ‘May it never be![cg] For I will honor those who honor me, but those who despise me will be cursed! 31 In fact, days are coming when I will remove your strength[ch] and the strength[ci] of your father’s house. There will not be an old man in your house! 32 You will see trouble in my dwelling place![cj] Israel will experience blessings,[ck] but there will not be an old man in your[cl] house for all time.[cm] 33 Any man of yours that I do not cut off from my altar, I will cause his[cn] eyes to fail[co] and will cause him grief.[cp] All those born to your family[cq] will die by the sword of man.[cr] 34 This will be a confirming sign for you that will be fulfilled through your two sons,[cs] Hophni and Phinehas: in a single day they both will die! 35 Then I will raise up for myself a faithful priest. He will do what is in my heart and soul. I will build for him a lasting dynasty,[ct] and he will serve my chosen one for all time.[cu] 36 Everyone who remains in your house will come to bow before him for a little money[cv] and for a scrap of bread. Each will say, “Assign me to a priestly task so I can eat a scrap of bread.”’”

Footnotes

  1. 1 Samuel 2:1 tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.
  2. 1 Samuel 2:1 tn The verb עָלַץ (ʿalats) is a fientive verb. (Some emotion verbs in Hebrew are stative and some are fientive.) The Qal perfect form of a fientive verb is past or perfective (past action with a result that continues into the present). The LXX renders “my heart was strengthened.”
  3. 1 Samuel 2:1 sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.
  4. 1 Samuel 2:1 tn Heb “my mouth has opened wide against.”
  5. 1 Samuel 2:2 sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.
  6. 1 Samuel 2:2 tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”
  7. 1 Samuel 2:3 tn Heb “Do not do a lot; do [not] speak.” The two verbs are understood together to refer to abundant speaking.
  8. 1 Samuel 2:3 tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.
  9. 1 Samuel 2:3 tn The negative element, “not,” is understood to reapply from the first sentence through the poetic technique of ellipsis and double duty.
  10. 1 Samuel 2:3 tc The translation assumes the reading of the Qere וְלוֹ (velo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (veloʾ, “and not”).tn HALOT cites three possibilities for the phrase. Reading the Niphal verb as passive to the Qal meaning (“to examine, check”) and reading the Qere וְלוֹ (velo, “and by him”): “actions [are] tested by him.” Taking the Niphal verb to mean “to measure up, be in order, be correct” (cf. Ezek 18:25, 29; 33:17, 20) and reading the Qere וְלוֹ (velo): “his [God’s] actions are in order.” Taking the verb as in the previous case but reading the Kethiv וְלֹא (veloʾ) and taking the noun עֲלִלוֹת (ʿalilot) as a pejorative: “[disgraceful] actions have no place.” (HALOT s.v. תכן). The translation agrees with the first option and translates the verb with active instead of passive voice.
  11. 1 Samuel 2:4 tn Heb “stumblers have put on strength.” Because of the contrast between the prior and current condition, the participle has been translated with past tense. The Hebrew metaphor is a picture of getting dressed with (“putting on”) strength like clothing.
  12. 1 Samuel 2:5 tn By implication these lines refer to those formerly well-fed and those formerly hungry.
  13. 1 Samuel 2:5 tc Against BHS but with the MT, the preposition (עַד, ʿad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.
  14. 1 Samuel 2:5 sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.
  15. 1 Samuel 2:5 tn Or “languished.”
  16. 1 Samuel 2:6 tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”
  17. 1 Samuel 2:6 tn The first three verbs are participles; the last is a preterite which is normally past consecutive. It is rare, even in poetry, for a preterite verb to follow a participle. The English translations all render the last verb as a participle. They either reason that the preterite continues the force of the participle or assume that it should be repointed as a simple vav plus imperfect (which can be habitual present). If the participles are understood as substantival, then the latter half might mean “the Lord…is one who brings down to [the point of] the grave and then raised up.”
  18. 1 Samuel 2:8 tn Or “lowly”; Heb “insignificant.”
  19. 1 Samuel 2:8 tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.
  20. 1 Samuel 2:8 tn Heb “he makes them inherit a seat of honor.”
  21. 1 Samuel 2:9 tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
  22. 1 Samuel 2:9 tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.
  23. 1 Samuel 2:9 tc The LXX begins the verse differently, “granting the prayer to the one who prays; he blessed the years of the righteous.”
  24. 1 Samuel 2:9 tn Heb “For not by strength a person prevails.” Since the Lord’s strength is apparent in the context, the translation adds “one’s own” for clarity.
  25. 1 Samuel 2:10 tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.
  26. 1 Samuel 2:10 tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib. The LXX adds material very similar to Jer 9:23-24. “the Lord is holy. Let not the wise boast in his wisdom, and let not let the strong boast in his strength, and let not let the rich boast in his riches, but let him who boasts boast in this: to understand and know the Lord, and to practice justice and righteousness in the midst of the land.” The Greek text of Jeremiah uses different words for “wise” and “strong” and closes by referring to the Lord as one who performs justice, etc. and whose will is in these things.
  27. 1 Samuel 2:10 tn The Hebrew preposition here has the sense of “from within.”
  28. 1 Samuel 2:10 tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.
  29. 1 Samuel 2:10 tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”
  30. 1 Samuel 2:10 tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.
  31. 1 Samuel 2:11 tn The term נַעַר (naʿar), here translated “boy,” often refers to a servant or apprentice in line for a position of authority.
  32. 1 Samuel 2:11 tn The name “Samuel” has been supplied here for clarity.
  33. 1 Samuel 2:11 tn Heb “with [or “before”] the face of.” Possibly “under the supervision of.” Cf. 1 Sam 2:18 and 1 Kgs 13:6 where the face represents favor.
  34. 1 Samuel 2:11 tc The transition between the end of the song and the next portion of the narrative varies in the ancient witnesses. At Qumran, vs 11 is entirely omitted from 4QSama. The MT refers to Elkanah returning to Ramah, then Samuel serving the Lord “with the face” of Eli. The LXX focuses initially on Hannah. According to Graeme Auld (I & II Samuel [Louisville: Westminster John Knox Press, 2011] 40 and 43) the first scribe of Codex B wrote “And she left him there facing Yahweh. And she went to Ramathaim. And the lad was serving in face of Yahweh, facing Eli the priest.” The Lucianic Greek text differs as to the beginning, “And they left him before Yahweh there, and did homage to Yahweh, and departed for Ramah for their home.” Thus the MT and the early Greek text focus on the different spouses, while the Lucianic tradition blends them together with a plural verb. The omission from Qumran and variation among the other texts suggests that this verse was either damaged in a very early copy or added to smooth out the transition between topics. If the MT is accepted, the principal question remaining is where to divide the paragraphs. Does Samuel’s service to the Lord function primarily as contrast to his parent’s return trip or as contrast to Eli’s dishonorable sons? The syntactic structure for both options is the same, vav plus noun first, and therefore not decisive. That the next section starts at 2:18 with nearly identical phrasing argues to begin a paragraph here with the statement about Samuel.
  35. 1 Samuel 2:12 tn Heb “sons of worthlessness.”
  36. 1 Samuel 2:12 tn Heb “they did not know the Lord.” The verb here has the semantic nuance “acknowledge [the authority of].” Eli’s sons obviously knew who the Lord was; they served in his sanctuary. But they did not acknowledge his moral authority.
  37. 1 Samuel 2:13 tc The LXX reads “As to the right of the priests from the people, [from] anyone sacrificing.”
  38. 1 Samuel 2:13 sn The Hebrew word occurs only twice in the OT, here and again in v. 14. Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water.
  39. 1 Samuel 2:14 tn Heb “everyone of Israel.”
  40. 1 Samuel 2:14 tc The LXX reads “who came to sacrifice at Shiloh.”
  41. 1 Samuel 2:15 tc LXX “I.”
  42. 1 Samuel 2:15 tn Heb “living.”
  43. 1 Samuel 2:16 tn The Hebrew has a preterite verb, normally “and then he said.” In this case it gives the next event in a sequence that is modal and describes something typical in past time. Most English translations add “if” because this is a possible and common scenario rather than a specific incident only.
  44. 1 Samuel 2:16 tc The construction is a Piel infinitive absolute followed by a Hiphil imperfect, the only case of such syntax. Normally the infinitive absolute agrees with the verbal stem of the main verb, or sometimes is Qal when the main verb is not. The LXX renders in the passive voice, “the fat should be burned,” probably interpreting the consonants of these verbs as Pual forms.
  45. 1 Samuel 2:16 tc The LXX adds “from any.”
  46. 1 Samuel 2:16 tn Heb “whatever your soul desires.”
  47. 1 Samuel 2:16 tc The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the MT’s Kethib, which reads “to him.”
  48. 1 Samuel 2:16 tc The Qumran text, 4QSama, reads “you must give and I will take by force.” 4QSama continues with a text similar to vss 13-14, in which the priest’s servant describes stabbing the trident into the pot to take whatever would come up. Either this repetition was original and the MT and LXX eliminated the redundancy, or the tradition behind the Qumran scroll may have read these elements in a different order than the MT and LXX and then added the material to the earlier location (matching the MT and LXX) resulting in the repetition. See Graeme Auld, I & II Samuel (Louisville: Westminster John Knox Press, 2011) 44-45.
  49. 1 Samuel 2:17 tn The term נַעַר (naʿar), here translated “young men,” often refers to a servant or apprentice in line for a position of authority. The same term describes Samuel in vs 11 and 18. The repetition helps establish the contrast between Samuel and Eli’s sons.
  50. 1 Samuel 2:17 tc Heb “the men,” which is absent from one medieval Hebrew ms, a Qumran ms, and the LXX.
  51. 1 Samuel 2:18 tn The word “now” does not appear in the Hebrew but was added as part of beginning a new topic in a new paragraph. Verse 11b begins similarly.
  52. 1 Samuel 2:18 tn Heb “with [or “before”] the face of.” Cf. 1 Sam 2:11 and 1 Kgs 13:6 where the face represents favor.
  53. 1 Samuel 2:18 tn The term נַעַר (naʿar), here translated “boy,” often refers to a servant or apprentice in line for a position of authority. The same term describes Samuel in vs 11 and Eli’s sons in vs 17. The repetition helps establish the contrast between Samuel and Eli’s sons.
  54. 1 Samuel 2:20 tn The Hebrew verb שִׂים (sim) means “to position, to set down, to set up, to install.”
  55. 1 Samuel 2:20 tn Heb “seed.”
  56. 1 Samuel 2:20 tc The MT reads “in place of the request which he asked of the Lord.” The LXX reads “in place of the loan which you lent to the Lord.” At Qumran 4QSama has the Hiphil form of שָׁאַל (shaʾal), “which she loaned (or entrusted) to the Lord” (cf. 1:28). The masculine verb in the MT is odd, since the context expects Hannah to be the subject. A masculine form would need to be read impersonally or repointed as a passive. The translation most closely follows 4QSama and understands the “request” to be Samuel, the requested one. A longer English translation would be “in place of the one which was requested which she dedicated to the Lord.”
  57. 1 Samuel 2:20 tc LXX “the man.”
  58. 1 Samuel 2:20 tn Heb “his.”
  59. 1 Samuel 2:21 tn The core component of Hebrew verb פָּקַד (paqad) is “to take note of.” But it also carries the implication of acting accordingly with what is noted. When the syntax combines the Qal of פָּקַד (paqad) plus a direct object which is a person, plus contextually stated benefits, the verb regularly describes assisting or providing for someone (Brian Webster, The Cambridge Introduction to Biblical Hebrew [New York: Cambridge University Press, 2009] 230). The same verb is used to describe enabling Sara to have Isaac in Gen 21:1.
  60. 1 Samuel 2:21 tn Presumably in successive pregnancies, not as quintuplets.
  61. 1 Samuel 2:21 tn The term נַעַר (naʿar), here translated “boy,” often refers to a servant or apprentice in line for a position of authority. tc At Qumran 4QSama omits “the boy” and reads “he grew up there.” The Hebrew word “there” (שָׁם; sham) consists of the first two letters of Samuel’s name.
  62. 1 Samuel 2:21 tc The MT reads “with the Lord.” The LXX and 4QSama read “before the Lord.” The Hebrew phrasing “with (עִם; ʾim) the Lord” or “with God” is uncommon and varies in significance. The preposition indicates generally that the action in the verb is done in association with the preposition’s object. From context we understand that Samuel’s religious duties are specially in the Lord’s presence, hence the NAB and TEV “in the service of the Lord”; or the CEV “at the Lord’s house in Shiloh.” The NIV, NRSV, and NLT follow the LXX “in the presence of the Lord.”
  63. 1 Samuel 2:22 tn Heb “to all Israel.”
  64. 1 Samuel 2:22 tc The latter half of the verse is absent in the LXX. It also appears to be absent from 4QSama, as judged by the lack of adequate space between the remaining text.
  65. 1 Samuel 2:22 tn Heb “lie down with,” a euphemism for sexual relations.
  66. 1 Samuel 2:23 tn The MT reads, “Why do you act according to these things which I am hearing—evil things—from all these people?”tc The LXX ends “from all the people of the Lord” (κυρίου, kuriou). Perhaps the final phrase of v. 24 (“the people of the Lord”) influenced the LXX. Somewhat less likely is the view that the MT reading is due to a distorted dittography of the first word of v. 24. The Vulgate lacks the word.
  67. 1 Samuel 2:24 tn The verb is a Hiphil participle from עָבַר (ʿabar). The Concise Dictionary of Classical Hebrew (p. 309) understands it to mean “spread[ing] about” in this context. The term can also mean “causing to transgress.”tc The LXX reads “the report…is not good, so that the people do not serve God.”
  68. 1 Samuel 2:25 tc MT “God may arbitrate [for] him.” LXX “they shall pray for him to the Lord.” Auld suggests that אֶל יהוה (ʾel YHWH; “to the Lord”), attested in 4QSama, may have been corrupted into אֱלֹהִים (ʾelohim; “God”) (Graeme Auld, I & II Samuel [Louisville: Westminster John Knox Press, 2011] 46).
  69. 1 Samuel 2:25 tn Heb “they”; the referent (Eli’s sons) has been specified in the translation for clarity.
  70. 1 Samuel 2:25 tn Heb “the voice of their father.”
  71. 1 Samuel 2:25 tn Or “Indeed.”
  72. 1 Samuel 2:25 tn Heb “desired” or “had become willing to.”
  73. 1 Samuel 2:26 tn The term נַעַר (naʿar), here translated “boy,” often refers to a servant or apprentice in line for a position of authority. A decade or more has probably passed since Hannah brought him to Eli.
  74. 1 Samuel 2:26 sn This is a parenthetic remark in which Samuel is again contrasted with Hophni and Phinehas (cf. 2:11b-12; 2:17-18).
  75. 1 Samuel 2:27 tn Or “certainly.” The infinitive absolute appears before the finite verb to emphasize its modality, here the indicative mode.
  76. 1 Samuel 2:27 tc The MT poses as a question “Did I actually reveal myself…?” The LXX records as a statement “I revealed myself…” The syntax of the Hebrew can either ask for information that is not known or be used as a rhetorical question which expects the answer “no.” In this context the expected answer would be “yes.” One approach is to leave the question as in the Hebrew, probably expecting the reader to still think the answer should be “yes,” even though it is the not the syntax for it (ESV, KJV). Another is to add a missing negative “did I not reveal myself…” so that the question expects the answer “yes” (NIV, NAS, NKJV). More likely the interrogative הֲ (ha) is a case of dittography, as the previous word ends with the same letter ה (he) (NRSV, NLT).
  77. 1 Samuel 2:27 tc Reading with 4QSama and the LXX “when they were in the land of Egypt, slaves to the house of Pharaoh.” The MT omits “slaves,” probably lost due to homoioteleuton.
  78. 1 Samuel 2:28 tn Heb “even choosing.” The finite verb shortens the sentence for better English style.
  79. 1 Samuel 2:28 tn Heb “him”; the referent (Eli’s ancestor, i.e., Aaron) has been specified in the translation for clarity.
  80. 1 Samuel 2:28 tn The verb נָשָׁא (nasaʾ) normally means “to carry” or “to bear” and refers to an ephod three times. The issue is whether the context here views the ephod more as a piece of clothing or as a cultic object. Exodus 28:4 classifies the ephod as a garment, which is made of linen (Exod 39:2). But a different verb is used in 1 Sam 2:18 and elsewhere to describe wearing an ephod. The ephod also includes stones with cultic significance as a memorial (Exod 28:12; 39:7). An ephod is associated with or appears as a cultic object (Judg 8:27 and possibly 17:5 and 18:14-20) and can be “in the hand” (1 Sam 23:6) or brought as an object (1 Sam 30:7). David uses an ephod, brought by Abiathar the priest, to consult the Lord’s will (1 Sam 23:9-10; 30:7-8). In keeping with the other infinitives in this verse that refer to priestly activities and functions, the translation “bear the ephod” reflects carrying the ephod which was used for divine consultation.
  81. 1 Samuel 2:29 tc The MT has a plural “you” here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb “you have honored” later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (“you have made yourselves fat”).
  82. 1 Samuel 2:29 tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.tc The LXX reads “Why did you look at my incense and my sacrifice with a shameless eye?” The LXX may have read the first verb as being from the root נָבַט (nabat) “to look at” rather than the rare בָּעַט (baʿat) “to kick.” And the final consonants of מָעוֹן (maʿon) are easily confused with עַיִן (ʿayin). But the rest of the variation appears inexplicable as a copying error from either direction.
  83. 1 Samuel 2:30 tn The infinitive absolute appears before the finite verb for emphasis.
  84. 1 Samuel 2:30 tn Heb “walk about before.”
  85. 1 Samuel 2:30 tn Heb “may it be far removed from me.”
  86. 1 Samuel 2:31 tn Heb “chop off your arm.” The arm here symbolizes strength and activity.
  87. 1 Samuel 2:31 tn Heb “arm.”
  88. 1 Samuel 2:32 tn Heb “you will see [the] trouble of [the] dwelling place.” Since God’s dwelling place/sanctuary is in view, the pronoun is supplied in the translation (see v. 29).
  89. 1 Samuel 2:32 tn Heb “in all which he does good with Israel.”
  90. 1 Samuel 2:32 tc The LXX and a Qumran manuscript have the first person pronoun “my” here.
  91. 1 Samuel 2:32 tn Heb “all the days.”
  92. 1 Samuel 2:33 tc The MT reads “your eyes.” The LXX, a Qumran ms, and a few old Latin mss read “his eyes.”
  93. 1 Samuel 2:33 tn Heb “to cause your eyes to fail.” Elsewhere this verb, when used of eyes, refers to bloodshot eyes resulting from weeping, prolonged staring, or illness (see Lev 26:16; Pss 69:3; 119:82; Lam 2:11; 4:17).
  94. 1 Samuel 2:33 tn The MT reads “and to cause your soul grief.” The LXX, a Qumran ms, and a few old Latin mss read “his soul.”
  95. 1 Samuel 2:33 tn Heb “and all the increase of your house.”
  96. 1 Samuel 2:33 tc The MT says “all the increase of your house will die men.” The LXX and a Qumran ms, read “all…will die by the sword of men.” This reading (cf. ESV, NAB, NRSV, TEV, CEV, NLT) makes sense syntactically. Some translations take “men” adverbially, “die as men,” and then understand it to mean something like “all…will die in the prime of life” (cf. NASB, NIV, KJV). However, the proposed syntax is very odd and such an adverbial function for “men” is otherwise unattested.
  97. 1 Samuel 2:34 tn Heb “and this to you [is] the sign which will come to both of your sons.”
  98. 1 Samuel 2:35 tn Heb “house.”
  99. 1 Samuel 2:35 tn Heb “and he will walk about before my anointed one all the days.”
  100. 1 Samuel 2:36 tn Heb “a piece of silver” (so KJV, NAB, NASB, NIV, NRSV).
Next
撒母耳記上 1
撒母耳記上 3
Next
dropdown
Chinese Contemporary Bible (Traditional) (CCBT)

By Biblica

Ang Salita ng Dios (Tagalog Contemporary Bible) (ASND)

Ang Salita ng Dios (Tagalog Contemporary Bible) Copyright © 2009, 2011, 2014, 2015 by Biblica, Inc. ®

The Voice (VOICE)

The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.

New International Version (NIV)

Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

NIV Reverse Interlinear Bible: English to Hebrew and English to Greek. Copyright © 2019 by Zondervan.

July Summer Surge

More on the NIV

New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.