Tyndale Open Study Notes

Verse 1

2:1-10 Hannah’s Prayer of Praise celebrates Samuel’s dedication to the Lord’s service by rejoicing in God’s uniqueness (2:1-2), his ability to reverse fortunes (2:3-9), and his ability to strengthen his chosen king (2:10). Like Mary’s Song of Praise (Luke 1:46-55), Hannah’s prayer emphasizes God bringing down the rich and powerful and exalting the poor and the downtrodden (1 Sam 2:7-8; Luke 1:52-53). David’s prayer in 2 Sam 22 is another beautiful proclamation of God’s saving power as it relates to his chosen king (1 Sam 2:10). The rich, unrighteous rulers of the land (Eli, Saul, Herod) will be brought down, while the leaders who fulfill God’s purposes (Samuel, David, Jesus) will be exalted.

2:1 made me strong: Literally has exalted my horn; cp. 2:10. The horn of a powerful animal, such as an ox or bull, was a symbol of strength that was held high in triumph after defeating an enemy (cp. 1 Kgs 22:11).

Verse 2

2:2 no one besides you: David responded similarly after receiving God’s promises concerning his kingship (2 Sam 7:22). • Rock (cp. 2 Sam 22:2-3, 32): God provides stability and security for those who trust in him.

Verse 3

2:3 proud and haughty: Peninnah typified this attitude (see 1:6-7). Hannah, by contrast, was humbly dependent on God.

Verse 4

2:4-8 Hannah celebrated God’s sovereign ability to radically reverse human circumstances.

Verse 5

2:5 those who were starving are now full: Cp. 1:7, 18. • The phrase seven children poetically means that the childless woman would be blessed with a house full of children (cp. 2:21).

Verse 7

2:7-8 Cp. Ps 113:7-9.

Verse 8

2:8 all the earth is the Lord’s: God, the creator and ruler of all things, is able to change circumstances (2:4-8), protect the faithful (2:9), judge the wicked, and empower his anointed king (2:10).

Verse 10

2:10 The king was to fulfill the descriptions of 2:4-9 by using his God-given power to care for the oppressed, the hungry, and the barren (see Ps 72:1-4, 12-14; Prov 31:8-9). • he increases the strength: See study note on 1 Sam 2:1. • anointed one (Hebrew mashiakh): This climax to Hannah’s prayer is prophetic both of Israel’s anointed kings and of God’s supreme Anointed King—the Messiah, Jesus Christ (see 12:3-5; 24:6, 10; Ps 132:17; Dan 9:25-26).

Verse 12

2:12 scoundrels (Hebrew sons of Belial): See study note on 1:16. • had no respect for (literally did not know) the Lord: Although they were priests among God’s people, they did not acknowledge God or seek to abide by his will (cp. Jer 2:8).

Verse 13

2:13-17 The priests were supposed to receive their portion of the meat only after it had been boiled (see Num 6:19). Eli’s sons disregarded God’s instructions (1 Sam 2:13-14, 17).

Verse 15

2:15 God’s law stipulated that the sacrificial animal’s fat was the Lord’s portion and had to be burned on the altar first (Lev 3:3-17).

Verse 18

2:18 The clause Samuel . . . served the Lord describes the ritual service of Levites and priests (see, e.g., Num 3:4; 8:19, 24; Deut 18:7). Like Eli’s sons, Samuel was a Levite (see study note on 1 Sam 1:1). But unlike Eli’s sons, he lived up to his calling. • He wore a linen garment like that of a priest, as did the priests who ministered in the sanctuary (see study note on 22:18).

Verse 20

2:20 Eli would bless: Blessing was one of the functions of a priest (Num 6:23-27; Deut 10:8; 1 Chr 23:13). See study note on 1 Sam 1:17-18.

Verse 22

2:22-25 Eli’s weak attempts to change his sons’ behavior (cp. 2:29) indicate that he had raised them without discipline (3:13).

2:22 seducing . . . women: Eli’s sons had probably been influenced by Canaanite religious practices, which included sex as part of the ritual. • who assisted at the entrance: See Exod 38:8.

Verse 25

2:25 God (or the judges; Hebrew ’elohim): The Hebrew verb translated mediate is plural here, and when ’elohim means “God,” it often appears with a singular verb. In addition, some ancient translations render ’elohim as “judges” here. If that is the correct translation, then the judges would mediate for the guilty party in a common human court. However, many Hebrew scholars believe that ’elohim should never be translated “judges.” If this is the case, in what sense could God mediate for the guilty party? Possibly Eli considered the court verdict to come directly from God. God might work through his revealed law or other circumstances to either acquit or convict an individual charged with wrongdoing. Or Eli might have been referring to the sacrificial system. • The sexual immorality (2:22) and gluttony (2:12-17) of Eli’s sons were sins against the Lord because they were corrupting Israel’s worship of him. No one can intercede for sinners who rebel so completely against God’s will (cp. Matt 12:31). • Eli’s sons did not listen to their father because the Lord had already begun to punish them by hardening their hearts (cp. Exod 4:21; 7:3; 8:15-32; 10:27; 11:10).

Verse 26

2:26 As children, both Samuel and Jesus possessed extraordinary qualities (2:21; see also Luke 2:40, 52). Samuel was one of Christ’s forerunners.

Verse 27

2:27 Man of God is another name for a prophet (9:6; 1 Kgs 13:1; 2 Kgs 1:9).

Verse 29

2:29 By failing to stop his sons’ wickedness, Eli showed contempt for God’s sacrifices and offerings. Eli benefited from his sons’ activities, and God held Eli responsible for letting them continue.

Verse 30

2:30 that your branch of the tribe of Levi would always be my priests: See Exod 29:9; Num 25:13. God would honor another of Aaron’s descendants (see study note on 2:35) and despise Eli’s family, removing them from the priesthood (2:31-35).

Verse 32

2:32-33 live out their days: In the Old Testament, a short life often expresses God’s disfavor, while long life represents God’s blessing (cp. Gen 15:15; 1 Kgs 3:14; Ps 91:16).

Verse 35

2:35 a faithful priest: Zadok and his descendants later replaced Eli’s family in the priesthood (1 Kgs 2:26-27, 35).