Eli's Corrupt Sons and Samuel's Childhood
1 Samuel 2:12-26
1 S.2.12 - Details
Original Text
Morphology
- ובני: CONJ+NOUN,m,pl,cons
- עלי: PREP+PRON,1,sg
- בני: NOUN,m,pl,construct
- בליעל: NOUN,m,sg,abs
- לא: PART_NEG
- ידעו: VERB,qal,perf,3,pl
- את: PRT,acc
- יהוה: NOUN,prop,m,sg,abs
Parallels
- 1 Samuel 2:17 (thematic): Describes the same priestly corruption of Eli’s sons— they 'did not regard the LORD' and took offerings for themselves, elaborating the charge behind 'did not know the LORD.'
- 1 Samuel 2:22 (thematic): Narrative detail that Eli’s sons behaved wickedly (immorality at the tent entrance), reinforcing the characterization of them as 'sons of Belial.'
- 1 Samuel 3:13 (thematic): God’s judgment on Eli’s house explicitly links to his sons making themselves 'vile' and Eli’s failure to restrain them—direct theological consequence of their not knowing the LORD.
- Judges 19:22 (verbal): Uses the exact phrase 'sons of Belial' to describe violent, lawless men; parallels the moral label applied to Eli’s sons.
- 2 Corinthians 6:15 (allusion): Paul contrasts Christ with 'Belial' (Greek transliteration), reflecting the later personified use of Belial to denote utter lawlessness and opposition to God, echoing the Hebrew term's moral force.
Alternative generated candidates
- Now the sons of Eli were sons of Belial; they did not know the LORD.
- Now the sons of Eli were sons of Belial; they did not know the LORD.
1 S.2.13 - Details
Original Text
Morphology
- ומשפט: CONJ+NOUN,m,sg,abs
- הכהנים: NOUN,m,pl,def
- את: PRT,acc
- העם: NOUN,m,sg,def
- כל: DET
- איש: NOUN,m,sg,abs
- זבח: NOUN,m,sg,abs
- זבח: NOUN,m,sg,abs
- ובא: VERB,qal,perf,3,m,sg
- נער: NOUN,m,sg,abs
- הכהן: NOUN,m,sg,def
- כבשל: PREP+VERB,qal,inf
- הבשר: NOUN,m,sg,def
- והמזלג: CONJ+NOUN,m,sg,def
- שלש: NUM,card,f,sg
- השנים: NOUN,f,pl,def
- בידו: PREP+NOUN,m,sg,abs+3,m,sg
Parallels
- Numbers 18:8-13 (structural): Prescribes the portions and rights of the priests regarding offerings — the legal/structural background for priests eating sacrificial food, contrasting proper entitlement with the abusive practice in 1 Sam 2:13.
- Leviticus 7:28-34 (thematic): Details which parts of peace offerings the priests may eat and how they are to do so; provides the lawful procedure that the Eli’s sons violate by grabbing meat while it is boiling.
- Malachi 1:6-8 (thematic): Denounces priests who show contempt for God’s name by offering inferior sacrifices and treating sacrificial worship with disrespect — a prophetic critique similar to the charge against Eli’s household.
- Micah 3:11 (thematic): Condemns leaders and priests who take bribes and 'eat the flesh' of the people (metaphorical and literal exploitation), echoing the charge of priestly greed and abuse in 1 Samuel 2:13.
- 1 Corinthians 9:13-14 (allusion): Paul appeals to the temple practice that those who serve receive material support (food), using the established cultic right to discuss legitimate provision for ministers — a later reflection on priestly entitlement to sacrificial portions.
Alternative generated candidates
- And the custom of the priests with the people was this: whenever any man offered a sacrifice, the priest's boy would come while the meat was boiling, with a three-pronged fork in his hand.
- And the custom of the priests with the people was this: whenever any man sacrificed, the priest's attendant would come while the meat was seething; the priest's lad had the three-pronged fork in his hand.
1 S.2.14 - Details
Original Text
Morphology
- והכה: VERB,qal,perf,3,m,sg
- בכיור: PREP
- או: CONJ
- בדוד: PREP
- או: CONJ
- בקלחת: PREP
- או: CONJ
- בפרור: PREP
- כל: DET
- אשר: PRON,rel
- יעלה: VERB,qal,impf,3,m,sg
- המזלג: NOUN,m,sg,def
- יקח: VERB,qal,imperfect,3,m,sg
- הכהן: NOUN,m,sg,def
- בו: PREP+PRON,3,m,sg
- ככה: ADV
- יעשו: VERB,qal,impf,3,m,pl
- לכל: PREP
- ישראל: NOUN,m,sg,abs
- הבאים: PART,qal,ptcp,masc,pl,def
- שם: ADV
- בשלה: PREP+NOUN,f,sg,abs
Parallels
- Deuteronomy 18:3-4 (structural): Prescriptive law about the priests' entitled portions from sacrifices (the right of the priests to certain parts), which contrasts with the abusive way Eli's sons seize meat in 1 Samuel 2:14.
- Exodus 29:27-33 (structural): Instruction that the portions of sacrificial animals are to be eaten by the priests in a holy place and that outsiders must not partake—background law for proper priestly handling of meat, violated by the behavior described in 1 Sam 2:14.
- Leviticus 10:12-15 (structural): Moses' directions to Aaron about how priests are to eat portions of offerings in a holy place and distinguish the holy from the common—an ideal ceremonial practice set against the improper grabbing of meat in 1 Samuel 2.
- Malachi 1:6-8 (thematic): Prophetic denunciation of priests who despise the Lord's name and offer defective sacrifices—a later critique of priestly disrespect for proper cultic practice similar in spirit to Eli's sons' abuse.
- Ezekiel 22:26 (thematic): Condemnation of priests who profane holy things and make no distinction between holy and common—a thematic parallel to the sacrificial impropriety and corruption depicted in 1 Samuel 2:14.
Alternative generated candidates
- He would thrust it into the basin, or the kettle, or the cauldron, or the pot; whatever the fork brought up the priest would take for himself. So they did to all who came there to eat among Israel.
- He would strike with the basin or the caldron or the pot or the pan; whatever the fork lifted up, the priest would take for himself. Thus they did to all who came to Shiloh to boil their sacrifices.
1 S.2.15 - Details
Original Text
Morphology
- גם: ADV
- בטרם: PREP
- יקטרון: VERB,qal,impf,3,m,pl
- את: PRT,acc
- החלב: NOUN,m,sg,def
- ובא: VERB,qal,perf,3,m,sg
- נער: NOUN,m,sg,abs
- הכהן: NOUN,m,sg,def
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- לאיש: PREP+NOUN,m,sg,abs
- הזבח: NOUN,m,sg,def
- תנה: VERB,qal,imp,2,m,sg
- בשר: NOUN,m,sg,abs
- לצלות: VERB,qal,inf
- לכהן: PREP+NOUN,m,sg
- ולא: CONJ
- יקח: VERB,qal,imperfect,3,m,sg
- ממך: PREP+PRON,2,m,sg
- בשר: NOUN,m,sg,abs
- מבשל: VERB,qal,ptc,m,sg
- כי: CONJ
- אם: CONJ
- חי: ADJ,m,sg
Parallels
- Deuteronomy 18:3 (verbal): Legal specification of the priests' portions from sacrifices (shoulder, cheeks, stomach) — the statutory basis for priests claiming parts of the offering that Eli's sons exploit.
- Numbers 18:8-11 (structural): Sets out the Levitical/priestly rights to portions of offerings and that certain parts are for the priests to eat — provides the institutional background for the behavior described in 1 Sam 2:15.
- Malachi 1:8 (thematic): Prophetic denunciation of priests who despise the Lord's table and offer substandard/abused sacrifices — parallels the moral critique of priestly abuse of sacrificial rights.
- Isaiah 1:11-15 (thematic): God's rejection of Israel's sacrifices because of injustice and hypocrisy — thematically parallels condemnation of corrupt sacrificial practice by priests in 1 Samuel 2.
Alternative generated candidates
- Moreover, before the fat was burned, the priest's boy would come and say to the man who sacrificed, “Give meat to roast for the priest; he will not accept boiled meat from you—only raw.”
- Also, before they burned the fat, the priest's lad would come and say to the man who sacrificed, ‘Give meat to roast for the priest.’ He would not take from your boiled meat, only from what is raw.
1 S.2.16 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- אליו: PREP+PRON,3,m,sg
- האיש: NOUN,m,sg,def
- קטר: NOUN,m,sg,abs
- יקטירון: VERB,qal,impf,3,m,sg
- כיום: ADV
- החלב: NOUN,m,sg,def
- וקח: VERB,qal,imp,2,m,sg
- לך: PRON,2,m,sg
- כאשר: CONJ
- תאוה: VERB,qal,impf,3,f,sg
- נפשך: NOUN,f,sg,abs,2,m
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- לא: PART_NEG
- כי: CONJ
- עתה: ADV
- תתן: VERB,qal,imprf,2,_,sg
- ואם: CONJ
- לא: PART_NEG
- לקחתי: VERB,qal,perf,1,_,sg
- בחזקה: PREP+NOUN,f,sg,abs
Parallels
- Leviticus 7:31-34 (thematic): Priests’ entitlement to portions of sacrifice and regulations for eating them—legal background that contrasts with the illicit seizure of sacrificial meat in 1 Sam 2:16.
- Deuteronomy 18:3-4 (thematic): Law that portions of offerings and firstfruits belong to the priests—provides canonical expectation of proper priestly reception of gifts, against which the sons of Eli’s abusive taking is judged.
- 1 Samuel 2:22-25 (structural): Immediate narrative continuation describing Eli’s sons as taking portions by force and treating the LORD’s sacrifices shamefully—directly expands on the action in v.16.
- Malachi 1:8,13-14 (thematic): Priests despising God’s offerings and offering blemished/neglected sacrifices—a later prophetic denunciation of priestly abuse and contempt for sacrificial worship similar in spirit to 1 Sam 2:16.
- Ezekiel 22:26 (thematic): Prophetic charge that priests profane holy things and fail to distinguish clean/unclean—theological parallel stressing corrupt priestly behavior in handling sacred provisions.
Alternative generated candidates
- And the man would say to him, “They will burn the fat today; take as you desire.” But he would reply, “No; you must give it now; if not, I will take it by force.”
- And the man would say to him, ‘Let them roast the fat now, and take for yourself whatever you desire.’ But he would say, ‘No; you shall give it now; and if not, I will take it by force.’
1 S.2.17 - Details
Original Text
Morphology
- ותהי: VERB,qal,perf,3,f,sg
- חטאת: NOUN,f,sg,abs
- הנערים: NOUN,m,pl,def
- גדולה: ADJ,f,sg,abs
- מאד: ADV
- את: PRT,acc
- פני: NOUN,m,sg,cons
- יהוה: NOUN,prop,m,sg,abs
- כי: CONJ
- נאצו: VERB,qal,perf,3,m,pl
- האנשים: NOUN,m,pl,def
- את: PRT,acc
- מנחת: NOUN,f,sg,cons
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Malachi 1:7-8 (thematic): Priests and people are accused of despising the LORD's offering—offering blemished or contemptible sacrifices—closely echoing the complaint that the young men’s sin caused God to abhor the offering.
- Isaiah 1:11-15 (thematic): God rejects the worship and sacrifices of the wicked and calls offerings 'an abomination' when given by those who do evil, paralleling the theme that improper conduct makes offerings unacceptable.
- Leviticus 22:16 (structural): A priestly law warning that profaning holy offerings brings judgment; provides the cultic-legal background for why illicit handling of sacrificial meat by priests/sons (as in 1 Sam 2:17) is grave.
- Ezekiel 22:26 (thematic): Prophetic indictment that priests have violated the law and profaned holy things, failing to distinguish holy from common—similar charge against Eli’s sons who mishandled the LORD’s sacrifices.
- Amos 5:21-23 (thematic): God rejects festivals and offerings from a rebellious people—'I hate, I despise your feasts'—reflecting the motif that worship is unacceptable when accompanied by misconduct.
Alternative generated candidates
- And the sin of the young men was very great in the sight of the LORD—for the men scorned the LORD's offering.
- Thus the sin of the young men was very great before the LORD, for the men despised the offering of the LORD.
1 S.2.18 - Details
Original Text
Morphology
- ושמואל: CONJ+NOUN,m,sg,abs
- משרת: NOUN,m,sg,cstr
- את: PRT,acc
- פני: NOUN,m,sg,cons
- יהוה: NOUN,prop,m,sg,abs
- נער: NOUN,m,sg,abs
- חגור: ADJ,m,sg
- אפוד: NOUN,m,sg,abs
- בד: NOUN,m,sg,abs
Parallels
- 1 Samuel 1:28 (thematic): Hannah’s dedication of Samuel to the LORD — explains why Samuel is serving before the LORD as a consecrated child.
- 1 Samuel 3:1 (structural): Explicit restatement that Samuel was ministering before the LORD as a boy; sets the scene for God’s calling of Samuel.
- Exodus 28:4 (verbal): The ephod is mentioned as a priestly garment in the instructions for priestly vestments, linking Samuel’s girded linen ephod with cultic service.
- Leviticus 8:7 (verbal): The ordination narrative describing the putting on of the ephod and priestly garments — parallels the imagery of a youth girded with an ephod for service.
- 1 Samuel 2:26 (thematic): Summarizes Samuel’s growth ‘in favor with the LORD and men,’ continuing the theme of his early ministry and development introduced in 2:18.
Alternative generated candidates
- But Samuel ministered before the LORD, a boy girded with a linen ephod.
- Samuel was ministering before the LORD—a boy girded with a linen ephod.
1 S.2.19 - Details
Original Text
Morphology
- ומעיל: NOUN,m,sg,abs+CONJ
- קטן: ADJ,m,sg
- תעשה: VERB,qal,imf,2,m,sg
- לו: PRON,3,m,sg
- אמו: NOUN,f,sg,abs+PRON,3,m,sg
- והעלתה: VERB,qal,imperf,3,f,sg+CONJ
- לו: PRON,3,m,sg
- מימים: PREP+NOUN,m,pl,abs
- ימימה: NOUN,f,sg,abs
- בעלותה: NOUN,f,sg,abs+PREP+3,f,sg
- את: PRT,acc
- אישה: NOUN,f,sg,abs
- לזבח: VERB,qal,inf
- את: PRT,acc
- זבח: NOUN,m,sg,abs
- הימים: NOUN,m,pl,def
Parallels
- 1 Sam.2.18 (verbal): Immediate context: Samuel is said to minister before the LORD as a child girded with a linen ephod; 2:19’s mention of a small robe his mother made connects to the boy’s liturgical clothing and service.
- 1 Sam.1.27-28 (quotation): Direct narrative link: Hannah’s vow to dedicate her son to the LORD and her bringing Samuel to Eli establishes the background for her yearly visits and the offering described in 2:19.
- Luke 2.22-24 (thematic): A mother presenting her child to the temple and making a prescribed sacrifice (Mary and Joseph presenting Jesus) echoes the motif of maternal dedication and ritual offering found in 1 Samuel 2:19.
- Exod.13.2 (thematic): God’s command to consecrate every firstborn to the LORD provides the wider theological frame for dedicating a child to divine service, as Hannah does with Samuel.
- Num.8.17 (thematic): The Levites being taken in place of the firstborn and set apart for service parallels the idea of a child devoted to continual sanctuary service, resonant with Samuel’s dedication and ongoing ministry.
Alternative generated candidates
- And his mother made him a little robe; and she would bring it to him year by year when she came up with her husband to offer the yearly sacrifice.
- And his mother made him a little robe, and she would bring it to him year by year when she and her husband went up to offer the yearly sacrifice.
1 S.2.20 - Details
Original Text
Morphology
- וברך: VERB,qal,impf,3,m,sg
- עלי: PREP+PRON,1,sg
- את: PRT,acc
- אלקנה: NOUN,prop,m,sg,abs
- ואת: CONJ
- אשתו: NOUN,f,sg,cs+3,m,sg
- ואמר: VERB,qal,wayyiqtol,3,m,sg
- ישם: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- לך: PRON,2,m,sg
- זרע: NOUN,m,sg,abs
- מן: PREP
- האשה: NOUN,f,sg,def
- הזאת: DEM,f,sg,def
- תחת: PREP
- השאלה: NOUN,f,sg,def
- אשר: PRON,rel
- שאל: VERB,qal,perf,3,m,sg
- ליהוה: PREP+NOUN,m,sg,def
- והלכו: CONJ+VERB,qal,perf,3,m,pl
- למקמו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
Parallels
- 1 Samuel 1:11 (structural): Hannah's vow/prayer asking the LORD for a son—this verse provides the petition to which Eli's blessing in 2:20 responds.
- 1 Samuel 2:21 (structural): Immediate narrative fulfillment: the LORD visits Hannah and she conceives Samuel, directly continuing the blessing pronouncement in 2:20.
- Genesis 30:22-24 (thematic): Theme of God 'remembering' and opening the womb (Rachel bearing Joseph) parallels the motif of divine reversal of barrenness in Hannah's story.
- Judges 13:3-5 (thematic): Angelic promise to Manoah's barren wife that she will bear a son (Samson) dedicated to the LORD—similar promise of a child given by God to a previously barren woman.
- Luke 1:13-17 (thematic): Angelic assurance to Zechariah that his wife Elizabeth will bear John the Baptist—New Testament parallel of God answering barrenness with the gift of a son devoted to divine service.
Alternative generated candidates
- And Eli blessed Elkanah and his wife and said, “May the LORD give you children by this woman in place of the one you asked of the LORD.” And they went to their home.
- Then Eli blessed Elkanah and his wife and said, ‘May the LORD grant you offspring by this woman in place of the one you asked of the LORD.’ And they went to their home.
1 S.2.21 - Details
Original Text
Morphology
- כי: CONJ
- פקד: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- את: PRT,acc
- חנה: NOUN,f,sg,abs
- ותהר: VERB,qal,wayyiqtol,3,f,sg
- ותלד: VERB,qal,perf,3,f,sg
- שלשה: NUM,m
- בנים: NOUN,m,pl,abs
- ושתי: CONJ+NUM,f,du
- בנות: NOUN,f,pl,abs
- ויגדל: VERB,qal,impf,3,m,sg
- הנער: NOUN,m,sg,def
- שמואל: NOUN,prop,m,sg,abs
- עם: PREP
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Genesis 21:1-3 (verbal): God 'visited' Sarah and she conceived and bore Isaac after barrenness — verbal and thematic parallel to 'the LORD visited Hannah' and her bearing a son.
- Judges 13:2-5 (thematic): Manoah's barren wife is enabled to bear Samson, who is set apart for the LORD — parallels the motif of a previously barren woman giving birth to a divinely appointed son.
- Luke 1:24-25 (allusion): Elizabeth, long barren, conceives after God's intervention — a New Testament parallel to Hannah's conception as the result of God's visitation.
- Luke 1:57-66 (structural): The birth and public naming of John the Baptist with communal rejoicing and recognition of God's action parallels the social and religious response to Samuel's birth and calling.
- Psalm 113:9 (thematic): Praise for God who 'gives the barren woman a home, making her the joyous mother of children' — reflects the theological theme of God reversing barrenness as in Hannah's story.
Alternative generated candidates
- For the LORD had visited Hannah; she conceived and bore three sons and two daughters. And the boy Samuel grew up before the LORD.
- And the LORD remembered Hannah; she conceived and bore three sons and two daughters. Meanwhile the boy Samuel grew up before the LORD.
1 S.2.22 - Details
Original Text
Morphology
- ועלי: CONJ+NOUN,prop,m,sg,abs
- זקן: ADJ,m,sg,abs
- מאד: ADV
- ושמע: VERB,qal,imp,2,m,sg
- את: PRT,acc
- כל: DET
- אשר: PRON,rel
- יעשון: VERB,qal,impf,3,pl
- בניו: NOUN,m,pl,cs
- לכל: PREP
- ישראל: NOUN,m,sg,abs
- ואת: CONJ
- אשר: PRON,rel
- ישכבון: VERB,qal,impf,3,m,pl
- את: PRT,acc
- הנשים: NOUN,f,pl,def
- הצבאות: NOUN,m,pl,def
- פתח: NOUN,m,sg,abs
- אהל: NOUN,m,sg,construct
- מועד: NOUN,m,sg,abs
Parallels
- 1 Samuel 2:25 (structural): Immediate continuation condemning Eli’s failure to restrain his sons and noting how their behavior made the people despise the offerings—directly explains the problem reported in 2:22.
- 1 Samuel 3:13–14 (structural): God’s prophetic rebuke of Eli and judgment on his house because Eli honored his sons more than the LORD—a theological consequence of the misconduct mentioned in 2:22.
- 1 Samuel 4:11–18 (structural): Narrative outcome: Hophni and Phinehas die and Eli dies on hearing the news—fulfillment of the danger implicit in 2:22.
- Ezekiel 22:26 (thematic): Condemns priests who have violated God’s law and profaned holy things—parallels the theme of priestly corruption and sacrilege in Eli’s sons.
- Malachi 2:7–9 (thematic): Accuses priests of failing to steer people toward God and of profaning the covenant—echoes the moral and cultic failure of Eli’s household described in 2:22.
Alternative generated candidates
- Now 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 of the tent of meeting.
- Now Eli was very old, and he heard all that his sons did to all Israel, and how they lay with the women who came to the entrance of the tent of meeting.
1 S.2.23 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- להם: PREP+PRON,3,m,pl
- למה: ADV
- תעשון: VERB,qal,impf,2,m,pl
- כדברים: PREP+NOUN,m,pl,abs
- האלה: DEM,pl
- אשר: PRON,rel
- אנכי: PRON,1,sg
- שמע: VERB,qal,perf,3,m,sg
- את: PRT,acc
- דבריכם: NOUN,m,pl,abs,2,mp
- רעים: NOUN,m,pl,abs
- מאת: PREP
- כל: DET
- העם: NOUN,m,sg,def
- אלה: DEM,pl,abs
Parallels
- 1 Samuel 2:22 (verbal): Immediate context: Eli confronts his sons after hearing reports of their misconduct—this verse continues the same rebuke and complaint that he has heard of their deeds.
- 1 Samuel 2:12 (thematic): Describes the character of Eli’s sons as 'sons of Belial' who 'knew not the LORD,' providing background for the 'evil' reports Eli cites in 2:23.
- 1 Samuel 3:13 (quotation): God’s indictment of Eli’s house links directly to Eli’s failure to restrain his sons ('because his sons made themselves vile, and he restrained them not'), echoing the problem Eli acknowledges in 2:23.
- Ezekiel 3:18-20 (thematic): The watchman/warning motif: one who hears wrongdoing and fails to warn or restrain bears responsibility—parallels Eli’s hearing of his sons' evil yet inadequate intervention.
- Proverbs 13:24 (thematic): Sage teaching on parental discipline ('he who spares the rod hates his son') resonates with the theme that failing to correct children leads to their persistent wrongdoing, as in Eli’s case.
Alternative generated candidates
- And he said to them, “Why do you act this way? For I hear of your wickedness from all the people.
- And he said to them, ‘Why do you do such things? For from all the people I hear evil report of your deeds.’
1 S.2.24 - Details
Original Text
Morphology
- אל: NEG
- בני: NOUN,m,pl,construct
- כי: CONJ
- לוא: NEG
- טובה: ADJ,f,sg,abs
- השמעה: NOUN,f,sg,def
- אשר: PRON,rel
- אנכי: PRON,1,sg
- שמע: VERB,qal,perf,3,m,sg
- מעברים: NOUN,m,pl,abs
- עם: PREP
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Malachi 2:8 (verbal): Accuses the priests of causing many to stumble and dishonoring God's name—language and charge closely parallel the complaint in 1 Sam 2:24 about priestly behavior leading the people into wrongdoing.
- Ezekiel 22:26 (thematic): Describes priests violating God's law and profaning holy things; thematically parallels the indictment that the priests' conduct brings the people into guilt before the LORD.
- Leviticus 10:3 (structural): After priestly misconduct (Nadab and Abihu), God declares He will be sanctified and judges the priests—echoes the theme of divine displeasure and priestly responsibility found in 1 Sam 2:24.
- Jeremiah 23:1-2 (thematic): Condemns shepherds (leaders/priests) who destroy and scatter the flock, warning of responsibility for the people's ruin—parallels the rebuke that leaders' sin causes the people to suffer.
- Micah 3:11 (thematic): Charges leaders and priests with corruption and teaching for profit so that the people sin—a similar critique of priestly corruption producing communal transgression as in 1 Sam 2:24.
Alternative generated candidates
- No, my sons; the report that I hear from the LORD’s people is not good.
- ‘No, my sons; it is not good news that I hear. You are making the LORD's people transgress.’
1 S.2.25 - Details
Original Text
Morphology
- אם: CONJ
- יחטא: VERB,qal,impf,3,m,sg
- איש: NOUN,m,sg,abs
- לאיש: PREP+NOUN,m,sg,abs
- ופללו: CONJ+VERB,qal,perf,3,pl
- אלהים: NOUN,m,pl,abs
- ואם: CONJ
- ליהוה: PREP+NOUN,m,sg,def
- יחטא: VERB,qal,impf,3,m,sg
- איש: NOUN,m,sg,abs
- מי: PRON,interr,sg
- יתפלל: VERB,hitpael,impf,3,m,sg
- לו: PRON,3,m,sg
- ולא: CONJ
- ישמעו: VERB,qal,imf,3,mp
- לקול: PREP+NOUN,m,sg,abs
- אביהם: NOUN,m,sg,abs+PRON,3,m,pl
- כי: CONJ
- חפץ: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- להמיתם: PREP+VERB,hiph,inf,3,m,pl
Parallels
- Job 9:33 (verbal): Speaks of lack of a mediator between God and man—echoes 1 Sam 2:25's contrast between intercession for offenses against people and the impossibility of intervening when one sins against the LORD.
- Isaiah 59:16 (thematic): Declares there was no intercessor and God acted himself—parallels the idea that no one can successfully plead for one who sins against the LORD.
- 1 Samuel 3:13 (structural): Within the same narrative: God announces judgment on Eli's house because his sons sinned and were not restrained, corresponding to 2:25's statement about their not listening and God's decree to put them to death.
- Ezekiel 14:14-20 (allusion): Describes the limits of intercession—even if righteous men were present, their intercession could not avert national judgment—reflects the theme that some offenses against God are beyond human mediation.
- Jeremiah 7:16 (thematic): God commands the prophet not to pray for the people when judgment is coming—parallels the idea that God will not accept intercession where He has determined punishment for sin against Him.
Alternative generated candidates
- If one man sins against another, God will mediate for him; but if a man sins against the LORD, who can intercede for him? They will not listen to your pleading, for it is the LORD’s desire to put them to death.”
- If one man sins against another, God may mediate between them; but if a man sins against the LORD, who will entreat for him? Yet they would not listen to the voice of their father, for the LORD was pleased to put them to death.
1 S.2.26 - Details
Original Text
Morphology
- והנער: CONJ+NOUN,m,sg,def
- שמואל: NOUN,prop,m,sg,abs
- הלך: VERB,qal,perf,3,m,sg
- וגדל: VERB,qal,impf,3,m,sg
- וטוב: CONJ+ADJ,m,sg
- גם: ADV
- עם: PREP
- יהוה: NOUN,prop,m,sg,abs
- וגם: CONJ
- עם: PREP
- אנשים: NOUN,m,pl,abs
Parallels
- 1 Sam 3:19-20 (structural): Immediate narrative repetition later in Samuel: Samuel 'grew, and the LORD was with him,' and his prophetic words had effect—reinforces the same growth and divine favor.
- Luke 2:52 (verbal): Nearly identical summary of development: Jesus 'increased in wisdom and stature, and in favour with God and man,' a clear verbal and thematic echo of Samuel's standing.
- Luke 2:40 (thematic): Describes a child's growth accompanied by God's blessing and grace—parallels the motif of maturing under divine favor.
- Prov 3:4 (verbal): Wisdom literature formulation: 'find favour and good understanding in the sight of God and man,' articulating the same double favor with God and people.
- Gen 39:4,21 (thematic): Joseph 'found favour' with his master while 'the LORD was with him'—another Old Testament example linking personal growth/success with divine presence and human favor.
Alternative generated candidates
- And the boy Samuel continued to grow, and he was pleasing both to the LORD and to men.
- The boy Samuel continued to grow, and he was pleasing both to the LORD and to men.
Now the sons of Eli were sons of Belial; they did not know the LORD. And the custom of the priests with the people was this: whenever any man offered a sacrifice, the priest's young man would come while the meat was boiling, with a three-pronged fork in his hand.
He would thrust it into the pan, or the kettle, or the pot, or the caldron; whatever the fork brought up, the priest would take for himself. Thus they did to all Israel who came to Shiloh.
Even before the fat was burned they would come; the priest's young man would say to the man who sacrificed, “Give meat for the priest to eat.” He would not accept from you cooked meat, but only raw.
The man would say to him, “Let them offer the fat now; take as your heart desires.” But the young man would reply, “No; you must give it now; if not, I will take it by force.” So the sin of the young men was very great in the sight of the LORD, for the men despised the LORD's offering.
Samuel ministered before the LORD—a lad girded with a linen ephod. And his mother made him a little robe, and she would bring it up with her year by year when she went up with her husband to offer the yearly sacrifice. And Eli blessed Elkanah and his wife and said, “May the LORD grant you offspring by this woman in return for the petition you made to the LORD.” Then they went to their home. And the LORD remembered Hannah; she conceived and bore three sons and two daughters. The boy Samuel grew up before the LORD. Now 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 of the tent of meeting. And he said to them, “Why do you act this way? For I hear of your wicked deeds from all the people.
No, my sons; it is not good news that I hear. You make the LORD's people transgress.
If one man sins against another, God will mediate between them; but if a man sins against the LORD, who will intercede for him? They will not heed their father's voice, for it is the LORD's will to put them to death.” And the boy Samuel continued to grow; he was pleasing both to the LORD and to men.