The canticle of Anna. The wickedness of the sons of Heli: for which they are not duly corrected by their father. A prophecy against the house of Heli.
Anna geueth thankes in a Canticle. 11. the sonnes of Heli greuously sinning are reprehended, but not duly corected, by their father. 21. Anna beareth three sonnes more, and two daughters. 27. Heli is threatned, 34. and the death of his two sonnes fortold.
1My heart hath rejoiced in the Lord, and my horn is exalted in my God: my mouth is enlarged over my enemies: because I have joyed in thy salvation.Esulta il cuor mio nel Signore, e la mia gloria s'innalza sopra il mio Dio: si è aperta la mia bocca verso de' miei avversarii: perocché mio gaudio si è la salute che vien da te.MY hart hath reioysed in our Lord, and my horne is exalted in my God: my mouth is dilated vpon myn enemies: because I haue ioyed in thy saluation.Exultavit cor meum in Domino, / et exaltatum est cornu meum in Deo meo; / dilatatum est os meum super inimicos meos: / quia lætata sum in salutari tuo. 2There is none holy as the Lord is: for there is no other beside thee, and there is none strong like our God.Non vi ha chi sia santo, come il Signore: anzi nissuno lo è fuori di te, e non vi ha chi sia forte, com'è il Dio nostro.There is none holie as our Lord is: for neither is there an other beside thee, and there is none so strong as out God.Non est sanctus, ut est Dominus, / neque enim est alius extra te, / et non est fortis sicut Deus noster. 3Do not multiply to speak lofty things, boasting: let old matters depart from your mouth: for the Lord is a God of all knowledge, and to him are thoughts prepared.Non vogliate far tante parole, vantandovi di cose grandi: non sia più nella vostra bocca l'antico stile: perocché Dio che sa tutto egli è il Signore, ed ei conduce ad effetto i suoi disegni.Doe not multiplie to speake high thinges, boasting: let old matters depart from your mouth: because our Lord is a God of al knowlege, and to him cogitations are prepared.Nolite multiplicare loqui sublimia gloriantes; / recedant vetera de ore vestro: / quia Deus scientiarum Dominus est, / et ipsi præparantur cogitationes. 4The bow of the mighty is overcome, and the weak are girt with strength.L'arco de' gran guerrieri si è spezzato, e i deboli si sono cinti di robustezza.The bow of the strong men is ouercome, and the weake are girded with strength.Arcus fortium superatus est, / et infirmi accincti sunt robore. 5They that were full before, have hired out themselves for bread: and the hungry are filled, so that the barren hath borne many: and she that had many children is weakened.Quei che erano primi nell'abbondanza, si sono allogati per aver pane: e quei che pativan la fame, ebbero da satollarsi: fin la sterile ebbe molti parti; e quella che avea molti figli perdè sua virtù.They that before were filled haue hyred out them selues for bread: and the hungrie are filled, vntil the barren woman bare verie manie: and she that had manie children, was weakened.Repleti prius, pro panibus se locaverunt: / et famelici saturati sunt, / donec sterilis peperit plurimos: / et quæ multos habebat filios, infirmata est.
6The Lord killeth and maketh alive, he bringeth down to hell, and bringeth back again.Il Signore dà morte, e rende la vita: conduce al sepolcro, e fuori ne tragge.Our Lord mortifieth and quickeneth, bringeth downe to hel and fetcheth backe agayne.Dominus mortificat et vivificat; / deducit ad inferos et reducit. 7The Lord maketh poor and maketh rich, he humbleth and he exalteth:Il Signore dà la povertà, e la ricchezza: umilia ed esalta.Our Lord maketh poore and enricheth, humbleth and lifteth vp.Dominus pauperem facit et ditat, / humiliat et sublevat. 8He raiseth up the needy from the dust, and lifteth up the poor from the dunghill: that he may sit with princes, and hold the throne of glory. For the poles of the earth are the Lord’s, and upon them he hath set the world.Dalla polvere solleva il mendico, e dal letamaio innalza il povero; perchè ei segga insieme co' principi, e occupi un trono di gloria: imperocché del Signore sono i cardini della terra, e sopra di questi posò il mondo.He rayseth the needie man from the dust, and from the dung he lifteth vp the poore: that he may sitte with princes, and hold the throne of glorie. For the poles of the earth are our Lords, and vpon them he hath sette the world.Suscitat de pulvere egenum, / et de stercore elevat pauperem: / ut sedeat cum principibus, / et solium gloriæ teneat. / Domini enim sunt cardines terræ, / et posuit super eos orbem. 9He will keep the feet of his saints, and the wicked shall be silent in darkness; because no man shall prevail by his own strength.Egli governerà i piedi dei santi suoi: ma gli empii nelle lor tenebre saranno muti: perocché non sarà forte l'uomo pella propria sua forza.The feete of his Saintes he wil keepe, and the impious shal be silent in darknes: because in his owne force man shal not be strengthned.Pedes sanctorum suorum servabit, / et impii in tenebris conticescent: / quia non in fortitudine sua roborabitur vir. 10The adversaries of the Lord shall fear him: and upon them shall he thunder in the heavens: The Lord shall judge the ends of the earth, and he shall give empire to his king, and shall exalt the horn of his Christ.Il Signore sarà terribile a' suoi avversari, e contro di essi tuonerà dal cielo: il Signore giudicherà la terra quant'essa è grande; e darà l'impero al suo re, ed esalterà la gloria del suo Cristo.Our Lord shal his aduersaries feare: and vpon them shal he thunder in the heauens: our Lord shal iudge the endes of the Earth, and shal geue empire to his king, and shal exalt the horne of his Christ.Dominum formidabunt adversarii ejus: / et super ipsos in cælis tonabit. / Dominus judicabit fines terræ, / et dabit imperium regi suo, / et sublimabit cornu christi sui.
11And Elcana went to Ramatha, to his house: but the child ministered in the sight of the Lord before the face of Heli the priest.Elcana poi se v'andò a sua casa a Ramatha: e il fanciullo (Samuele) esercitava il ministero dinanzi al Signore sotto gli occhi di Heli sommo sacerdote.And Elcana went into Ramatha, vnto his house: but the childe ministered in the sight of our Lord before the face of Heli the priest.Et abiit Elcana Ramatha, in domum suam: puer autem erat minister in conspectu Domini ante faciem Heli sacerdotis. 12Now the sons of Heli were children of Belial, not knowing the Lord,Ma i figliuoli di Heli, figliuoli di Belial, non conoscevano il Signore,Moreouer the sonnes of Heli, were the sonnes of Belial, not knowing our Lord,Porro filii Heli, filii Belial, nescientes Dominum, 13Nor the office of the priests to the people: but whosoever had offered a sacrifice, the servant of the priest came, while the flesh was in boiling, with a fleshhook of three teeth in his hand,Nè l'uffizio de' sacerdoti riguardo al popolo: imperocché immolata che era da chicchessia la vittima, veniva il servo del sacerdote nel tempo che si cuocevan le carni, e aveva in mano una forchetta a tre punte;nor the office of priestes to the people: but whosoeuer had immolated a victime, the seruant of the priest came, whiles the flesh was in boyling, and had a flesh hooke with three teeth in his hand,neque officium sacerdotum ad populum: sed quicumque immolasset victimam, veniebat puer sacerdotis, dum coquerentur carnes, et habebat fuscinulam tridentem in manu sua, 14And thrust it into the kettle, or into the cauldron, or into the pot, or into the pan: and all that the fleshhook brought up, the priest took to himself. Thus did they to all Israel that came to Silo.E la metteva nel pajuolo, o nella caldaja, o nella pentola o nella marmitta, e tutto quello ch'era tirato su dalla forchetta, lo pigliava per se il sacerdote: così facevano a tutto Israele che andava a Silo.and thrust it into the kettle, or into the caudron, or into the potte, or into the panne: and al, that the flesh hooke brought vp, the priest tooke to him selfe. so did they to al Israel that came into Silo.et mittebat eam in lebetem, vel in caldariam, aut in ollam, sive in cacabum: et omne quod levabat fuscinula, tollebat sacerdos sibi: sic faciebant universo Israëli venientium in Silo. 15Also before they burnt the fat, the servant of the priest came, and said to the man that sacrificed: Give me flesh to boil for the priest: for I will not take of thee sodden flesh, but raw.Similmente prima che facesser bruciare il grasso, veniva il servo del sacerdote, e diceva a colui che faceva immolazione: Dammi della carne da far cuocere pel sacerdote: perocché io non prenderò da te carne cotta, ma cruda.Yea before they burnt the fatte, the seruant of the priest came, and sayd to him that immolated: Geue me flesh, that I may boyle it for the priest: for I wil not take flesh of thee sodde, but raw.Etiam antequam adolerent adipem, veniebat puer sacerdotis, et dicebat immolanti: Da mihi carnem, ut coquam sacerdoti: non enim accipiam a te carnem coctam, sed crudam.
16And he that sacrificed said to him: Let the fat first be burnt to day, according to the custom, and then take to thee as much as thy soul desireth. But he answered, and said to him: Not so: but thou shalt give it me now, or else I will take it by force.E quegli che faceva l'immolazione, gli diceva: Si faccia oggi prima bruciare il grasso secondo il costume, e poi prendi tutto quello che vorrai. Ma quegli rispondeva, e diceva a lui: No: tu me la darai adesso, altrimenti io me la prenderò per forza.And he that immolated sayd to him: Let the fatte first be burnt to day according to the maner, and take vnto thee how much soeuer thy soule desireth. Who answering said to him: Not so: for thou shalt geue it now, or els I wil take it away by force.Dicebatque illi immolans: Incendatur primum juxta morem hodie adeps, et tolle tibi quantumcumque desiderat anima tua. Qui respondens aiebat ei: Nequaquam: nunc enim dabis, alioquin tollam vi. 17Wherefore the sin of the young men was exceeding great before the Lord: because they withdrew men from the sacrifice of the Lord.Il peccato adunque di que' figliuoli era grande formisura negli occhi del Signore: perocché alienavan la gente dal far sacrifizio al Signore.Therfore the sinne of the yong men was exceding great before our Lord: because men detracted from the sacrifice of our Lord.Erat ergo peccatum puerorum grande nimis coram Domino: quia retrahebant homines a sacrificio Domini. 18But Samuel ministered before the face of the Lord: being a child girded with a linen ephod.E il giovinetto Samuele esercitava il ministero dinanzi al Signore, cinto di un Ephod di lino.But Samuel ministred before the face of our Lord: a child, girded with an ephod of linnen.Samuel autem ministrabat ante faciem Domini, puer accinctus ephod lineo. 19And his mother made him a little coat, which she brought to him on the appointed days, when she went up with her husband, to offer the solemn sacrifice.E sua madre gli faceva una piccola tonaca, e gliela portava da una solennità all'altra, andando con suo marito ad offerire il sacrifizio annuale.And his mother made him a litle tunike, which she brought vpon the ordinarie daies, going vp with her husband, to immolate the solemne host.Et tunicam parvam faciebat ei mater sua, quam afferebat statutis diebus, ascendens cum viro suo, ut immolaret hostiam solemnem. 20And Heli blessed Elcana and his wife: and he said to him: The Lord give thee seed of this woman, for the loan thou hast lent to the Lord. And they went to their own home.Ed Heli benedissi Elcana, e sua moglie, e disse lui: Il Signore diati prole da questa donna in ricompensa di quella che tu hai imprestata al Signore. Ed eglino se n'andarono a casa loro.And Heli blessed Elcana and his wife: and he saied to him: Our Lord render thee seede of this woman, for the vsurie that thou hast geuen our Lord. And they went into their place.Et benedixit Heli Elcanæ et uxori ejus: dixitque ei: Reddat tibi Dominus semen de muliere hac, pro fœnore quod commodasti Domino. Et abierunt in locum suum.
21And the Lord visited Anna, and she conceived, and bore three sons, and two daughters: and the child Samuel became great before the Lord.Il Signore adunque visitò Anna, la quale concepì, e partorì tre figliuoli, e due figlie: e il giovinetto Samuele diventava grande presso il Signore.Our Lord therfore visited Anna, and she conceiued, and bare three sonnes, and two daughters: and the childe Samuel was magnified before our Lord.Visitavit ergo Dominus Annam, et concepit, et peperit tres filios, et duas filias: et magnificatus est puer Samuel apud Dominum. 22Now Heli was very old, and he heard all that his sons did to all Israel: and how they lay with the women that waited at the door of the tabernacle:Ma Heli era molto vecchio, e riseppe tutto quel che facevano i suoi figliuoli verso tutto Israele: e come dormirano colle donne, le quali vegliavano alla porta del tabernacolo:And Heli was very old, and heard al thinges which his sonnes did to al Israel: and how they slept with the wemen that wayted at the doore of the tabernacle:Heli autem erat senex valde, et audivit omnia quæ faciebant filii sui universo Israëli, et quomodo dormiebant cum mulieribus quæ observabant ad ostium tabernaculi: 23And he said to them: Why do ye these kinds of things, which I hear, very wicked things, from all the people?E disse loro: Perchè fate voi queste cose, cose pessime che io sento sparse per tutto il popolo?and he sayd to them: Why doe you these kinde of thinges, which I heare, very naughtie thinges, of al the people?et dixit eis: Quare facitis res hujuscemodi quas ego audio, res pessimas, ab omni populo ? 24Do not so, my sons: for it is no good report that I hear, that you make the people of the Lord to transgress.Guardatevene, figliuoli miei: perocché molto cattiva voce è quella che io ho udito, che voi fate prevaricare il popolo del Signore.Doe not so my sonnes: for it is not a good report, which I doe heare, that you make the people of our Lord to transgresse.Nolite, filii mei: non enim est bona fama quam ego audio, ut transgredi faciatis populum Domini. 25If one man shall sin against another, God may be appeased in his behalf: but if a man shall sin against the Lord, who shall pray for him? And they hearkened not to the voice of their father, because the Lord would slay them.Se un uomo pecca contro un altr'uomo, può impetrarsi per lui pietà da Dio: ma se contro Dio pecca un uomo, chi farà orazione per lui? Ma quelli non ascoltaron la voce del padre loro: perchè il Signore voleva uccidergli.If man shal sinne against man, God may be pacified toward him: but if a man shal sinne against our Lord who shal pray for him? And they heard not the voice of their father, because our Lord would kil them.Si peccaverit vir in virum, placari ei potest Deus: si autem in Dominum peccaverit vir, quis orabit pro eo ? Et non audierunt vocem patris sui: quia voluit Dominus occidere eos.
26But the child Samuel advanced, and grew on, and pleased both the Lord and men.Or il giovinetto Samuele profittava, e cresceva, ed era grato tanto a Dio, come agli uomini.But the childe Samuel prospered, and grew, and pleased both our Lord and men.Puer autem Samuel proficiebat atque crescebat, et placebat tam Domino quam hominibus. 27And there came a man of God to Heli, and said to him: Thus saith the Lord: Did I not plainly appear to thy father’s house, when they were in Egypt in the house of Pharao?Ma un uomo di Dio andò a trovare Heli, e dissegli: Queste cose dice il Signore: non mi feci io svelatamente conoscere alla famiglia del padre tuo, mentre essi erano in Egitto in casa di Faraone?And there came a man of God to Heli, and said to him: Thus sayth our Lord: Was not I openly reueled to thy fathers house, when they were in Aegypt in the house of Pharao?Venit autem vir Dei ad Heli, et ait ad eum: Hæc dicit Dominus: Numquid non aperte revelatus sum domui patris tui, cum essent in Ægypto in domo Pharaonis ? 28And I chose him out of all the tribes of Israel to be my priest, to go up to my altar, and burn incense to me, and to wear the ephod before me: and I gave to thy father’s house of all the sacrifices of the children of Israel.E io lo elessi da tutte le tribù d'Israele per mio sacerdote, perchè salisse al mio altare, e mi bruciasse l'incenso, e portasse l'Ephod dinanzi a me: e alla famiglia del padre tuo diedi porzione di tutto quel che sacrificassero i figliuoli d'Israele.and I chose him of al the tribes of Israel for my priest, that he might ascend to my altar, and burne to me incense, and might carie the ephod before me: and I gaue to thy fathers house al thinges of the sacrifices of the children of Israel.Et elegi eum ex omnibus tribubus Israël mihi in sacerdotem, ut ascenderet ad altare meum, et adoleret mihi incensum, et portaret ephod coram me: et dedi domui patris tui omnia de sacrificiis filiorum Israël. 29Why have you kicked away my victims, and my gifts which I commanded to be offered in the temple: and thou hast rather honoured thy sons than me, to eat the firstfruits of every sacrifice of my people Israel?Per qual motivo avete voi dati de' calci alle mie vittime, e a' miei doni, che io ordinai che mi fossero offerti nel tempio: e tu hai avuto maggior rispetto pei tuoi figliuoli che per me, col mangiarvi le primizie di tutti i sacrifizi d'Israele mio popolo?Why haue you with your heele reiected my victime, and my giftes which I commanded to be offered in the temple: and hast rather honoured thy sonnes then me, that you would eate the first fruites of euerie sacrifice of Israel my people?Quare calce abjecistis victimam meam, et munera mea quæ præcepi ut offerrentur in templo: et magis honorasti filios tuos quam me, ut comederetis primitias omnis sacrificii Israël populi mei ?
30Wherefore thus saith the Lord the God of Israel: I said indeed that thy house, and the house of thy father, should minister in my sight, for ever. But now saith the Lord: Far be this from me: but whosoever shall glorify me, him will I glorify: but they that despise me, shall be despised.Per questo dice il Signore Dio d'Israele: Io avea detto e ridetto, che la tua casa, e la casa del padre tuo avrebbe avuto il ministero dinanzi a me in eterno. Ma adesso dice il Signore: Lungi da me tal cosa: perocché chiunque darà gloria a me, far olio glorioso: ma quelli che mi disprezzeranno, saranno abbietti.Therfore sayeth our Lord the God of Israel: Speaking I speake that thy house, and the house of thy father should minister in my sight, for euer. But now sayeth our Lord: Be this farre from me: but whosoeuer shal glorifie me I wil glorifie him: and they that contemne me, shal be base.Propterea ait Dominus Deus Israël: Loquens locutus sum, ut domus tua, et domus patris tui, ministraret in conspectu meo usque in sempiternum. Nunc autem dicit Dominus: Absit hoc a me: sed quicumque glorificaverit me, glorificabo eum: qui autem contemnunt me, erunt ignobiles. 31Behold the days come: and I will cut off thy arm, and the arm of thy father’s house, that there shall not be an old man in thy house.Ecco che viene il tempo, quando io troncherò il tuo braccio, e il braccio della casa del padre tuo, talmente che non si trovi nella casa del padre tuo nissun vecchio.Behold the daies come: and I wil cut of thy arme, and the arme of thy fathers house, that there may not be an old man in thy house.Ecce dies veniunt, et præcidam brachium tuum, et brachium domus patris tui, ut non sit senex in domo tua. 32And thou shalt see thy rival in the temple, in all the prosperity of Israel, and there shall not be an old man in thy house for ever.E vedrai nel tempio il tuo emolo in mezzo a tutte le prosperità d'Israele: e non sarà giammai nissun vecchio in tua casa.And thou shalt see whom thou enuiest in the temple, in al prosperities of Israel and there shal not be an old man in thy house for euer.Et videbis æmulum tuum in templo, in universis prosperis Israël: et non erit senex in domo tua omnibus diebus. 33However, I will not altogether take away a man of thee from my altar: but that thy eyes may faint, and thy soul be spent: and a great part of thy house shall die, when they come to man’s estate.Io però non leverò interamente dal mio altare i tuoi discendenti; ma sol perchè vengan meno i tuoi occhi, e si consumi l'anima tua: e una gran parte della tua casa morranno, in arrivando all'età virile.Notwithstanding I wil not altogether take away a man of thee from myn altar: but that thyne eyes may fayle, and thy soule melt: and a great part of thy house shal die when it is come to mans age.Verumtamen non auferam penitus virum ex te ab altari meo: sed ut deficiant oculi tui, et tabescat anima tua: et pars magna domus tuæ morietur cum ad virilem ætatem venerit.
34And this shall be a sign to thee, that shall come upon thy two sons, Ophni and Phinees: in one day they shall both of them die.E segno di ciò sarà per te quello che accadrà a' tuoi due figliuoli, Ophni e Phinees: In un sol giorno morranno ambedue.And this shal be a signe to thee, which shal come vpon thy two sonnes, Ophni, and Phinees: In one day they shal both die.Hoc autem erit tibi signum, quod venturum est duobus filiis tuis, Ophni et Phinees: in die uno morientur ambo. 35And I will raise me up a faithful priest, who shall do according to my heart, and my soul and I will build him a faithful house, and he shall walk all days before my anointed.E io mi creerò un sacerdote fedele, il quale servirà secondo il mio cuore, e secondo l'anima mia: e io fonderò a lui una casa durevole, ed egli camminerà sempre dinanzi al mio Cristo.And I wil rayse vp vnto me a faithful priest, which shal doe according to my hart, and my soule: and I wil build him a faythful house and the same shal walke before my Christ al daies.Et suscitabo mihi sacerdotem fidelem, qui juxta cor meum et animam meam faciet: et ædificabo ei domum fidelem, et ambulabit coram christo meo cunctis diebus. 36And it shall come to pass, that whosoever shall remain in thy house shall come that he may be prayed for, and shall offer a piece of silver, and a roll of bread, and shall say: Put me, I beseech thee, to somewhat of the priestly office, that I may eat a morsel of bread.E avverrà che chiunque rimarrà di tua casa, verrà per essere raccomandato affin di ottenere una moneta d'argento, e un pezzo di pane, e dica: Ammettimi, ti prego, a una porzione sacerdotale, perchè io abbia un boccon di pane da mangiare.And it shal come to passe, that whosoeuer shal remayne in thy house, shal come that he may be prayed for, and shal offer a peece of siluer, and a manchet of bread, and shal say: Leaue me I besech thee to one priestly part, that I may eate a morsel of bread.Futurum est autem, ut quicumque remanserit in domo tua, veniat ut oretur pro eo, et offerat nummum argenteum, et tortam panis, dicatque: Dimitte me, obsecro, ad unam partem sacerdotalem, ut comedam buccellam panis.
2:1
St. Augustine
Rejoiced. Septuagint and Chaldean, "been strengthened." Anna composed this canticle at the nativity of her son; or rather at his presentation in the tabernacle. She foretells the reign and glory of the Messias, and of his church. (St. Augustine, de C.[City of God?] 17:4.)
Challoner
Horn. The horn in the Scripture signifies strength, power, and glory: so the horn is said to be exalted, when a person receives an increase of strength or glory. (Challoner)
So Horace (3 Ode, 21.) says, addis cornua pauperi.
Calmet
Enlarged. Chaldean, "I have opened my mouth, to speak great things against my enemies." She has Phenenna principally in view, and compares her present glory with her former distress. (Calmet)
Menochius
I may boast more on account of Samuel, than my rival can of her numerous offspring. (Menochius)
2:2
Holy. This is frequently a title of God, the holy one of Israel, Isaias 1:4., and 5:19. He is essentially holy.
Strong. Hebrew, "no rock like," etc. The rocks of Palestine were the common fortresses of the nation, having caverns to which the people fled for refuge. Hence God is often called a rock, (Calmet) as none can afford such protection. (Haydock) (Psalm 17:2., and Deuteronomy 32:15.)
2:3
Du Hamel
Old. Hebrew hathak means also, "hard things." (Du Hamel)
Calmet
"Let arrogance come out of your mouth," to return no more. Yet most people supply the negation from the former member; "Let not arrogance or hard things." Chaldean, "blasphemy," etc. (Calmet)
Worthington
Cease to praise idols, as you have done. (Worthington)
Use not the malevolent language to which you have been accustomed.
Knowledge. The secrets of hearts are open to him.
Haydock
And to him. Hebrew, "and by him actions are weighed," as in scales; (Haydock) or, "thoughts (and actions) are not established." (Symmachus) The Syriac and Arabic also read the negation, "there are not pretexts before him;" or, "are not actions founded upon him?" Will he not execute what he has wisely designed, in spite of opposition? (Haydock)
Haydock
Septuagint, "and God prepares his thought;" (Calmet) (epitedeumata autou) or, "what is convenient for him." (Haydock)
Kennicott
They have read lu, "of him," instead of la, "not," as they are authorized to do by the Keri, (or various readings in the margin) and by several Hebrew manuscripts. The Protestants think rightly, and suppose that la, "not," has been omitted, "Let not arrogancy;" because we find it in Chaldean, Septuagint, Syriac and Arabic versions. Lu is substituted for la, ver. 16. When some have been pressed with the argument of variations, called Keri, they have said that they were rather explanations of obscure words in the text: but is there any obscurity in lu, "to him," and la, "not;" or can they explain each other? Leusden answers in the affirmative, ver. 16! (Kennicott)
2:4
Overcome. Hebrew, "broken." Septuagint, "he has weakened the bow," having deprived it of its elasticity.
2:5
Haydock
Many. Hebrew, "seven," which is often used in the same sense. Anna had never more than six children; (Calmet) whereas Phenenna had perhaps ten, 1 Kings 1:8., and 3:21. (Haydock)
Calmet
The Rabbins pretend that she lost one every time that Anna brought forth. But the text says nothing of the kind. It only insinuates at most, that she had no more. This admirably represents the state of the Synagogue, compared to the Christian Church. (St. Augustine, sup.) (Calmet; Worthington)
Menochius
The blessed Virgin conveys the same idea in other words, Luke 1:(Menochius)
2:6
Haydock
Hell, (infernos,) "the lower regions." God calls us out of this world, or restores the dead to life, as he thinks proper. (Haydock)
Calmet
He easily makes the greatest prosperity succeed extreme distress, which is often denoted by death, hell, etc. So Seneca says, Mortis habet vices---Lentis cum trahitur vita gemitibus. The prodigal son is said to have come to life again, when his father received him, contrary to his expectations, Luke 15:24., and Psalm 29:4., etc. (Calmet)
2:7
Menochius
Exalteth. The same instances of God's power and providence are related, Psalm 112:7., and Luke 1:52. (Menochius)
2:8
Calmet
World. The Hebrews represented the earth as resting on a firm basis, or on pillars, or turning on poles, Psalm 103:5., and Proverbs 8:25., etc. The magistrates of the earth may be also thus designated, as the world is entrusted to their care. God compares Jeremias to an iron pillar, Jeremias 1:18., and Apocalypse 3:12. (Calmet)
The last sentence is omitted in the Septuagint.
2:9
Haydock
Saints. Hebrew, "kind, merciful, pious ones;" (Calmet) those to whom he shews mercy, and who comply with his will in assisting others. Septuagint, "Granting their petition to those who ask him, and he has blessed the years of the just, because man is not strong by his own strength." (Haydock)
Haydock
Silent: condemned to death. Mox etiam Lemures animas dixere silentes. (Ovid, Fast. v.) Loca nocte silentia late. (Virgil, [Aeneid?] vi.) Unable to act as they had done, and ashamed of themselves, (Calmet) they seek for the most obscure retreat, where they may not behold the glory of those whom they have despised. They will pray that the hills would fall upon them, and hide them from the indignation of the Lamb. (Haydock)
2:10
Haydock
Him. Septuagint, "The Lord will render his adversary weak. The holy Lord. Let not the prudent boast of his prudence," etc. (Haydock; which seems to be added from Jeremias 9:23., Calmet) "The Lord has mounted the heavens, and thundered. He judges the ends of the earth, and gives power to those who rule, as kings, over us," etc. (Haydock)
Heavens. This prediction against the Philistines was exactly verified, 1 Kings 7:10. It denotes the protection which God grants to his servants, Psalm 17:8, 14.
Jonathan
Christ. Chaldean, and the best interpreters, understand this of the Messias: "He will multiply the kingdom of his Messias." (Jonathan)
Calmet
Anna might also have David in view, who was one of his most express figures. (Calmet)
Worthington
But neither he, nor Solomon, ever ruled over all the earth, as Christ will, Psalm 2:18. (Worthington)
Menochius
The empire of Christ rose from the smallest beginnings. (Menochius)
2:11
Haydock
Ramatha. Hebrew Rama. Septuagint Alexandrian, "and they left him there before the Lord, and went away to Armathaim." (Haydock)
2:12
The Lord, whom they denied by their works, Titus 1:16.
2:13
Haydock
Nor the office. The Vulgate repeats the negation from the preceding sentence. Others translate, "The priests' custom with the people was," etc., or, "the pretended right of the priests," etc. They neither performed their duty towards God, (Calmet) nor were they content with what the law authorized them to receive from the people. (Haydock)
Servant, or son; perhaps Ophni or Phinees.
Calmet
Boiling. In the heroic times, the meat was never boiled, but roasted. (Athen. 1:10.; and Servius; though Hesiod asserts the contrary, ver. 748. (Calmet)
Menochius
Abulensis (q. 8.) observes that the person who offered the victim, boiled the parts which belonged to himself, as well as the priest's share. But, whereas in the peace-offerings, only the breast and the right shoulder fell to the priest, these rapacious men took whatever they pleased. (Menochius)
2:14
Pan. Hebrew has also four terms, but their precise meaning cannot be determined. The vessels were of different forms, or intended for various uses.
2:15
Raw. Here are two other abuses. The fat ought first to have been burnt, in honour of the Lord; and the meat should have been boiled, in order that the priest might not be taken off from his sacred functions; as custom, it seems, had determined, though the law be silent on this head.
2:16
Haydock
Desireth. The Laic gives an example of moderation and zeal, to which the priest might well have paid some deference. The former is willing to abandon his goods, provided the honour of God be not neglected. (Haydock)
2:17
Menochius
Lord. People, seeing that the law was not observed, refrained from presenting victims. (Menochius)
Haydock
They are but too apt to follow the bad example of their teachers. (Haydock)
Calmet
Hence God punishes the smallest faults of his ministers, with great severity, since they withdraw people from his service, by their scandalous behaviour, and are guilty of a more horrid sacrilege than those who laid violent hands on the Lord of majesty. (St. Bernard, ser. I.) Nothing brings a greater discredit on religion. (Calmet)
2:18
Ephod. It was not, therefore, peculiar to priests, 2 Kings 6:14.
2:19
Calmet
Coat. Hebrew mehil, the outer garment. Hence it appears that the parents of the people consecrated to the Lord, furnished them with clothes, till they were able to serve the tabernacle, otherwise they would have been a burden to it. (Calmet)
2:20
Haydock
Lent. This was in reply to what Anna had said, 1 Kings 1:28. (Haydock)
Menochius
God always gives back with interest. (Menochius)
2:21
Haydock
Lord. He behaved well in the tabernacle, (Calmet) notwithstanding the ill example of Heli's own sons. (Haydock)
2:22
Calmet
Waited, like an army of guards, Exodus 38:8. The Rabbins pretend that these priests only sent away these women who came to be purified, and allowed them to return to their husbands before the appointed time, and thus caused the latter to offend. These authors are generally very fertile in discoveries. (Calmet)
Menochius
The virgins or widows gave themselves up to work for the tabernacle. (Menochius)
Haydock
The sons of Heli found an opportunity in the sacred practices of religion to gratify their passions. Perhaps some false pastors in the Church of Christ may have imitated their perversity. A man of the character of Mr. Crowley, a late deserter of the Catholic faith, judging of others by the corruption of his own heart, would hence insinuate that they all take these liberties, or at least that it is "a miracle," if they can admit females to confession, without yielding to such base temptations. If this be a miracle, we may confidently hope that wonders have not ceased, otherwise among his other malicious remarks, he would surely have adduced some proofs of his assertion, from the records of past ages. But in reality he seems to be little acquainted (though he pretends to have been converted by it, etc., and falsely asserts it is kept from laymen) either with history or with the Bible, having read perhaps little more than what his Catechism set before him; and this he boldly contradicts, as if he supposed that his "Thoughts" would have more weight than the decisions of the Fathers and of the whole Church. If he can find a professor of Maynooth, and another or two Irish priests, disposed to follow his example, (which we need not believe on his assertion) what would this prove? Yet Mr. Slack lays great stress on this man's authority, in his late defence of Wesley. (Letters to R. Campion, Esq. Whitby, 1811.) So ready are the enemies of the Catholic faith to scrape together every idle remark that may tend to defame the mother Church! So eager are infidels to reject the faith, on account of the misconduct of some of its degenerate professors! (Haydock)
Grotius
The best of fathers have often very profligate children, as the latter take pride in the honours of their family, and expect to obtain the same without trouble. (Grotius)
2:23
Haydock
People. They could not refrain from complaining of the iniquity of his children, how much soever they might revere him. Though he was not a witness himself of their abominations, such an uproar must have convinced him that they were guilty. (Haydock)
Calmet
The Fathers in general blame the lenity of the high priest, who ought not only to have rebuked, but also to have put a stop to the crying sins of his sons, by the utmost severity. (Calmet)
2:25
Challoner
Who shall pray for him. By these words Heli would have his sons understand, that by their wicked abuse of sacred things, and of the very sacrifices which were appointed to appease the Lord, they deprived themselves of the ordinary means of reconciliation with God; which was by sacrifices. The more, because as they were the chief priests, whose business it was to intercede for all others, they had no other to offer sacrifice and make atonement for them. (Challoner)
Sanchez
We need not, however, consider the words of Heli as an oracle of God. (Sanchez)
Menochius
In human transactions, a person would find more difficulty in obtaining pardon, when the judge himself had received the injury. Septuagint, instead of appeased, have "and they shall pray for him." (Menochius)
Haydock
Some may be found to plead his cause, but if he have offended the judge, who will undertake to be his advocate? What medicines shall be used, when those, which God has appointed, are trodden under foot? (Haydock)
Calmet
By persevering in such wickedness, no redress can be expected: and indeed, the infinite distance between God and man, would place an insuperable obstacle to a reconciliation, if Jesus Christ had not undertaken the cause even of the most desperate sinner. (Calmet)
Challoner
Because the Lord would slay them. In consequence of their manifold sacrileges, he would not soften their hearts with his efficacious grace, but was determined to destroy them. (Challoner)
Calmet
They had filled up the measure of their crimes; and, though God wills not the death of a sinner, they had treasured up to themselves wrath, which he will now display. We might also translate ci, "therefore," (Noldius; Osee 9:15, etc.) or "that." They would not be convinced that the threat of their father would be executed. (Schmid) (Calmet)
Worthington
Sins directly against God, and which hinder his service, are remitted with greater difficulty, though to all true penitents pardon is promised, Ezechiel xxxiii. God did not take away the free will of Ophni and Phinees, but left them to their own obstinacy, and justly punished them. See St. Augustine, contra Jul. 5:3. (Worthington)
St. Thomas Aquinas
They had already rendered themselves unworthy of extraordinary graces. (Tirinus) (St. Thomas Aquinas, 1 p. q. 23, n. 3.)
2:26
Haydock
And men. Thus he is, in some degree, compared with our Saviour, Luke 2:52. When one minister prevaricates, God presently raises up another, so that he never abandons his Church. (Haydock)
2:27
A man. His name is unknown. Some say it was Elcana, Samuel or an angel, etc. The Rabbins suppose that Phinees performed this office. But he was long ago dead, (Calmet) or he would still have enjoyed the high priesthood instead of Heli.
Haydock
Father's. Aaron was the chief both of the house of Eleazar and of Ithamar, and was selected by God to be his ambassador and priest. (Haydock)
Tirinus
His posterity held the high priesthood till after the reign of Herod. (Tirinus)
2:28
Haydock
Ephod, and all the pontifical attire. (Haydock)
Calmet
The high priest wore a different sort of ephod from that of other people. (Calmet)
Menochius
All the, etc. Even of the holocausts, the priests received the skin. (Menochius)
2:29
Haydock
Away, by scandalizing the people, and causing them to neglect offering the appointed victims. (Haydock)
Calmet
To eat. Heli seems to have refrained from divesting his sons of their high office, that the riches of his family might not be impaired. (Calmet)
2:30
Haydock
Ever. God had promised the priesthood to Aaron's seed (Calmet) as long as the Jewish religion should subsist. (Haydock)
Bertram
He had also selected the branch of Eleazar, to recompense the zeal of Phinees; (Numbers 25:13,) and yet we find that the house of Ithamar had possession for a time of the high priesthood. We know not when or by what means by obtained it. The promises of God to them were surely only conditional; and some think that they only meant, that as He had permitted them to acquire this high dignity, so it was an earnest that he would not deprive them of it, unless they proved unworthy. But it is generally supposed that God had expressed his determination of this head. Heli, Achitob, Achias, Achimelech, and Abiathar, (Calmet) were the only pontiffs of the family of Ithamar. The last was obliged to resign to (Haydock) Sadoc, under the reign of Solomon, 3 Kings 2:27. Some suppose that Heli usurped this dignity, (Capel) when he entered upon the civil administration, as the people thought none more fit for the office, in a time of trouble. (Bertram.)
Calmet
Others think that the descendants of Eleazar forfeited this honour by their crimes or indolence, or because they were not of sufficient age. But this reason would not have excluded them for ever. The Scripture, therefore, insinuates that Heli was appointed by God, and that his descendants would have enjoyed his office, if they had not offended. (Calmet)
Haydock
These promises were of a conditional nature both to Phinees and to Heli, and Sadoc, ver. 35. See Numbers xxv., etc. (Haydock)
Menochius
God never changes. (Menochius)
2:31
Calmet
Arm, strength or children. I will slay some; others I will reduce to extreme want. Some explain it of the ark, which was the protection of Israel. (Calmet)
Du Hamel
Old man, to govern. (Du Hamel)
Calmet
It is often a title of dignity. But the four succeeding pontiffs did not live long. In the course of little more than 100 years, the last was deposed. (Calmet)
2:32
Challoner
Thy rival. A priest of another race. This was partly filled when Abiathar, of the race of Heli, was removed from the priesthood, and Sadoc, who was of another line, was substituted in his place. But it was more fully accomplished in the New Testament, when the priesthood of Aaron gave place to that of Christ. (Challoner)
Menochius
Some suppose that this rival was Samuel, in whom this prediction was partly fulfilled, though more completely in Christ. (Ven. Bede, q.) (Menochius)
Calmet
Heli saw not in person the exaltation of Eleazar's family. Hebrew and other version are very much embarrassed here. (Calmet)
Haydock
Protestants, "and thou shalt see an enemy in my habitation, in all the wealth which God shall give Israel." (Haydock)
2:33
Spent. Hence we may learn to adore the depth of God's judgments, who knows how to punish both in life and death.
Part. Septuagint, "the most exalted of thy house shall fall by the sword of men."
2:35
Calmet
Faithful often denotes what shall continue a long time, Isaias 33:16., and 55:3. (Calmet)
Menochius
But in the conduct of Sadoc, we find nothing reprehensible. (Menochius)
Calmet
This faithful priest pointed out the Christian priesthood, as the sequel shews. (Calmet)
Haydock
All days. He shall perform his office. (Haydock)
Menochius
Anointed, king Solomon. (Menochius)
Calmet
The priests of the new law ought always to have Christ in view. (Calmet)
2:36
Menochius
Bread; like the poorest sort of people. (Menochius)
Being degraded, they shall ask the other priests to offer sacrifice for them. Hebrew, "shall bend before him for a piece of silver, and for a morsel of bread." He shall humbly intreat to be employed as a priest, in order to get a livelihood.
The piece of silver. Hebrew agorath, probably denotes the gerah, the smallest coin, or what was given for a day's wages. Agor means to hire, in Chaldean, Syriac, etc. Hence the Greek, agorazo, "I purchase."
Calmet
Office. The priests served in their turns; (1 Paralipomenon xxiv.) so that the descendants of Heli must have been entitled to a subsistence. But whether God punished them, by requiring that they should ask the high priest for this, as for a favour, or this was required of all the inferior priests before they could be employed, or whether, in fine, the descendants of Abiathar were reduced to the condition of Levites, or wholly degraded, we know not. See 4 Kings 23:9., and Ezechiel 44:10. (Calmet)
Haydock
They may petition for a part of the victims which fell to the share of the priests, (Menochius) and might be eaten by any that was not defiled. (Haydock)
2:1
My horn.... The horn in the scriptures signifies strength, power, the horn is said to be exalted, when a person receives an increase of strength or glory.
2:25
Who shall pray for him.... By this word Heli would have his sons understand, that by their wicked abuse of sacred things, and of the very sacrifices which were appointed to appease the Lord, they deprived themselves of the ordinary means of reconciliation with God; which was by sacrifices. The more, because they were the chief priests whose business it was to intercede for all others, they had no other to offer sacrifices and to make atonement for them. Ibid. Because the Lord would slay them.... In consequence of their manifold sacrileges, he would not soften their hearts with his efficacious grace, but was determined to destroy them.
2:32
Thy rival.... A priest of another race. This was partly fulfilled, when Abiathar, of the race of Heli, was removed from the priesthood, and Sadoc, who was of another line, was substituted in his place. But it was more fully accomplished in the New Testament, when the priesthood of Aaron gave place to that of Christ.
2:1
The Canticle at Laudes on wenesday.
2:3
Leaue of to praise idoles, as ye haue accustomed to doe.
2:5
The Church of Gentiles.
The Synagogue of the Iewes. S. Aug. li. 17. c. 4. cini•.
2:10
Neither Dauid no• Salomon, much lesse an•• other King, possened or iudged the endes of the ta•th: but ••••ts enheritance reacheth to the endes of the earth. Psal. 2. v. 18.
2:25
Sinnes directly against God, and that hinder his seruice, are more hardly remitted: but none at al a•e irremissible before death, because during life euerie one may truly repent, if he wil: and to al true penitētes God promisseth remission of sinnes Ezech. 33.
Gods determination to punish tooke not away their freewil, but for their obstinacie he leift them to themselues, without his grace, and so iustly punished them. See S. Aug. li. 5. cont. Iulian. c. 3.
2:32
This was fulfilled as in the figure in Samuel, not wholly, for priesthood stil remained in the line of Aaron, as appeareth in Achias, Abiathar & Sadoc. ch. 14. 22. & 2. Reg. 8. but perfectly in Christ 1. Reg. c. 2.
2:1
St Augustine of Hippo † AD 430 City of God 17.4
… but let him that glorieth glory in this, to understand and know the Lord, and to do judgment and justice in the midst of the earth. The Lord hath ascended into the heavens, and hath thundered: He shall judge the ends of the earth, for He is righteous: and He giveth strength to our kings, and shall exalt the horn of His Christ.”
2:3
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.5
… “For what hast thou that thou hast not received? But if thou hast received it, why boastest thou, as if thou hadst not received it?” Also in the first of Kings: “Boast not, neither speak lofty things, and let not great speeches proceed out of your mouth, for the Lord is a God of knowledge.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 13
13. I beseech thee, hast thou not read, “Boast not, and speak not loftily, and let not arrogancy proceed out of your mouth: for the Lord lifteth the poor from the earth; He raiseth up the beggar from the dunghill, and maketh him to sit with the mighty ones of the people?”
2:5
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.21
… Peninnah, with her sons; and Hannah, barren, from whom is born Samuel, not according to the order of generation, but according to the mercy and promise of God, when she had prayed in the temple; and Samuel being born, was a type of Christ. Also in the first book of Kings: “The barren hath borne seven and she that had many children has grown weak.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… And wicked neighbours receive sevenfold into their bosom; and the House of Wisdom rests on seven pillars and the Stone of Zerubbabel is adorned with seven eyes; and God is praised seven times a day. And again the barren beareth seven,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 58
What then saith Christ, the good God, who is loving towards man? “I say not unto thee, until seven times, but, until seventy times seven,” not setting a number here, but what is infinite and perpetual and forever. For even as ten thousand times signifies often, so here too. For by saying, “The barren hath borne seven,”
2:6
Tertullian † AD 220 The Five Books Against Marcion 4.34
… let them hear them!”—even those who did not believe them or at least did not sincerely believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills.
Tertullian † AD 220 On the Resurrection of the Flesh 28
… The flesh will be raised up in order that the blood may be punished. There are, again, some statements (of Scripture) so plainly made as to be free from all obscurity of allegory, and yet they strongly require their very simplicity to be interpreted. There is, for instance, that passage in Isaiah: “I will kill, and I will make alive.”
Archelaus † fl. AD 278 A Fragment of the Same Disputation 1
… “I am a consuming fire.” —But the sagacious Archelaus completely undid this blasphemy. For he said: If the God of the Old Testament, according to your allegation, calls Himself a fire, whose son is He who says, “I am come to send fire upon the earth?” If you find fault with one who says, “The Lord killeth and maketh alive,”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.10
10. And Moses again proclaimed clearly the Resurrection of the dead, for he said as from the mouth of his God:— It is I that cause to die and it is I that make alive. Again also Hannah said thus in her prayer:— The Lord causeth to die and quickeneth; He bringeth down to Sheol and bringeth up (therefrom).
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.3
… And again He took up Elijah to heaven, and Death had no dominion over him. And Hannah said:— The Lord maketh to die and causeth to live; He bringeth down to Sheol and raiseth up .
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 16
… And being ignorant, as men, of the end of the time which Providence had appointed unto them, they were unwilling at once to deliver themselves up into the power of those who conspired against them. But knowing on the other hand what is written, that ‘the portions’ of man ‘are in God’s hand ,’ and that ‘the Lord killeth
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.27
… But the wise Archelaus undermined his blasphemous argument by saying, “If the God of the Old Testament, as thou sayest, calls Himself a fire, whose Son is He who saith, I came to send fire on the earth ? If thou findest fault with Him who saith, The Lord killeth, and maketh alive
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.5
5. But since God, Who maketh poor and maketh rich, Who killeth and maketh alive;
2:7
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 59
… is primal cause of every creature,—having opened the eyes of our heart to the knowledge of Thee, who alone “dost rest highest among the highest, holy among the holy,” who “layest low the insolence of the haughty,” who “destroyest the calculations of the heathen,” who “settest the low on high and bringest low the exalted;” who “makest rich and makest poor,”
Tertullian † AD 220 The Five Books Against Marcion 5.12
… It would seem, therefore, that Marcion’s god imitates the Creator’s conduct, who is an enemy to the proud, even “putting down the mighty from their seats.”
2:8
Tertullian † AD 220 The Five Books Against Marcion 4.14
… And likewise earlier, in the book of Kings, Hannah the mother of Samuel gives glory to God in these words: “He raiseth the poor man from the ground, and the beggar, that He may set him amongst the princes of His people (that is, in His own kingdom), and on thrones of glory” (even royal ones).
Tertullian † AD 220 The Five Books Against Marcion 4.28
… Clearly so. For He had Himself been present in Moses, who heard such a rejection—even He, the Spirit of the Creator. I think that we have already, in another passage, sufficiently shown that the glory of riches is condemned by our God, “who putteth down the mighty from their throne, and exalts the poor from the dunghill.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.8
… ‘great is he who doeth great things and things past finding out, glorious and marvelous things which cannot be numbered’; great is he ‘who changeth times and seasons, who exalteth and debaseth kings’; ‘who raiseth up the poor from the earth and lifteth up the needy from the dunghill.’
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.117
117. Such is my defence: its reasonableness I have set forth: and may the God of peace, Who made both one, and has restored us to each other, Who setteth kings upon thrones, and raiseth up the poor out of the dust and lifteth up the beggar from the dunghill,
2:9
John Cassian † AD 435 The Conferences of John Cassian 3.15
… for “a horse is prepared for the day of battle: but help cometh from the Lord,” “for no man can prevail by strength.”
2:11
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.49
… if we have had a brief experience of David, or clad ourselves properly in a cloaklet, or are wearing at least a philosopher’s girdle, or have girt about us some form and appearance of piety—phew! how we take the chair and show our spirit! Samuel was holy even in his swaddling-clothes:
2:12
Tertullian † AD 220 On Fasting 16
… Eli breaks his neck before the temple doors, his sons fall in battle, his daughter-in-law expires in child-birth: for such was the blow which had been deserved at the hand of God by the shameless house, the defrauder of the fleshly sacrifices.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.93
… I know also of Eli the priest, and a little later of Uzzah, the former made to pay the penalty for his sons’ transgression, in daring to violate the sacrifices by an untimely exaction of the first fruits of the cauldrons, although he did not condone their impiety, but frequently rebuked them;
St Gregory of Nyssa † AD 395 Against Eunomius 3.6
… but when it speaks of “sons of power,” or “children of God,” it presents to us that kinship which is the result of choice. And, moreover, in the opposite sense, too, the same persons are called “sons of Eli,” and “sons of Belial
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 50
… He doth not contradict, (away with the thought,) but is very consistent with Himself. For He speaketh of a different kind of knowledge, when He saith, “ye know not”; as when He saith, “The sons of Eli were wicked sons, they knew not the Lord” (
St Jerome † AD 420 The Letters of St. Jerome 69.9
… “Having his children in subjection with all gravity.” They must not, that is, follow the example of the sons of Eli who lay with the women in the vestibule of the Temple and, supposing religion to consist in plunder, diverted to the gratification of their own appetites all the best parts of the victims.
St Jerome † AD 420 The Letters of St. Jerome 147.10
… Eli also was a holy priest, but he had sons of whom we read in the Hebrew that they lay with the women that assembled at the door of the tabernacle of God, and that like you they shamelessly claimed for themselves the right to minister in His sanctuary.
2:18
St Jerome † AD 420 The Letters of St. Jerome 29
An explanation of the Hebrew words Ephod bad (
2:19
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.73
73. Further, to run over the Judges, or the most illustrious of the Judges, there is “Samuel among those that call upon His Name,” who was given to God before his birth, and sanctified immediately after his birth, and the anointer with his horn of kings and priests. But was not Basil as an infant consecrated to God from the womb, and offered with a coat
2:21
St John Chrysostom † AD 407 Homilies on Ephesians 21
… Well may we men be put to the blush at the wisdom of this woman. She offered him up to God, and there she left him. And therefore was her married state more glorious, in that she had made spiritual objects her first care, in that she dedicated the first-fruits to God. Therefore was her womb fruitful, and she obtained other children besides.
St Jerome † AD 420 The Letters of St. Jerome 107.13
… Accordingly after she had conceived him and given him birth, she did not venture to come to the temple alone or to appear before the Lord empty, but first paid to Him what she owed; and then, when she had offered up that great sacrifice, she returned home and because she had borne her firstborn for God, she was given five children for herself.
2:22
St Jerome † AD 420 Against Jovinianus 1.23
… And much fruit truly did Samuel reap from his children! he himself pleased God, but
2:24
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
… What shall I have to say hereafter, when thus called to account? “Why did you not remonstrate? why did you not enjoin? why did you not lay the law before them? why did you not check the disobedient?” It will not be enough for me to say, that I did admonish. It will be answered, “You ought to have used more vehement rebuke; since Eli also admonished.” (
St Jerome † AD 420 Against the Pelagians 1.22
… “He that walketh in a perfect way, he shall minister unto me.” Let us consider, also, the emphasis laid on modesty by the addition of the words “having his children in subjection with all modesty.” Not only in deed but in word and gesture must he hold aloof from immodesty, lest perchance the experience of Eli be his. Eli certainly rebuked his sons, saying,
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St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 4
… And though these three men were in the midst of it, Noah, Daniel, and Job, they shall not deliver sons nor daughters; they themselves only shall be delivered.” Likewise in the first book of Kings: “If a man sin by offending against another, they shall beseech the Lord for him; but if a man sin against God, who shall entreat for him?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.29
… but whoever shall blaspheme against the Holy Ghost, it shall not be forgiven him, but he shall be guilty of eternal sin.” Of this same thing in the first book of Kings: “If a man sin by offending against a man, they shall pray the Lord for him; but if a man sin against God, who shall pray for him?”
St Ambrose of Milan † AD 397 Concerning Repentance 1.9
40. But you say, It is written: “If a man sin against the Lord, who shall entreat for him?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 72
And from the persons again: “If one man sin against another, they shall pray for him; but if he sin against God, who shall entreat for him?”
St John Chrysostom † AD 407 Homilies on Ephesians 11
… And besides, I, the wronged and injured person, might call upon God, and He might forgive you your sins. Not because I have so great confidence; but because when he who has been wronged, entreats for him who has done the wrong, he gains great confidence. “If one man sin against another,” it is said, “then shall they pray for him” (
St Jerome † AD 420 To Pammachius against John of Jerusalem 37
37. Reversing the order, we have given our answer respecting the state of souls and the resurrection of the flesh; and, leaving out the opening portions of the letter, we have confined ourselves to the refutation of this most remarkable treatise. For we preferred to speak of the things of God rather than of our own wrongs.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.106
… For if you have sin, who is there that shall pray for you, according to your understanding of the words? For thus you blazon yourselves among the wretched people, quoting from the prophet: "If the people shall sin, the priest shall pray for them: but if the priest shall sin, who will pray for him?
Pope St Leo I the Great † AD 461 Letters 167
… It is contrary to the custom of the Church that they who have been dedicated to the dignity of the presbyterate or the rank of the diaconate, should receive the remedy of penitence by laying on of hands for any crime; which doubtless descends from the Apostles’ tradition, according to what is written, “If a priest shall have sinned, who shall pray for him
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
Hannah also embraced Samuel; for Thy righteousness was hidden in him who hewed in pieces Agag as [a type] of the wicked one. He wept over Saul, because Thy goodness also was shadowed forth in him.
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St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
… How then was He seen by Moses, how by the fathers? for He says Himself in the Kingdoms, ‘Was I not plainly revealed to the house of thy father
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… But all this I desire to be done for your own sakes. For when rulers are honored by their people, this too is reckoned against them; as in the case of Eli it is said, “Did I not choose him out of his father’s house?” (
St Jerome † AD 420 The Letters of St. Jerome 107.6
6. We read of Eli the priest that he became displeasing to God on account of the sins of his children;
St Augustine of Hippo † AD 430 City of God 17.5
… and I will build him a sure house, and he shall walk before my Christ for ever. And it shall come to pass that he who is left in thine house shall come to worship him with a piece of money, saying, Put me into one part of thy priesthood, that I may eat bread.”
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Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 2.6
… For Eli, because, overcome by false affection, he would not punish his delinquent sons, smote himself along with his sons before the strict judge with a cruel doom ( 1 Sam. iv. 17, 18 ). For on this account it is said to him by the divine voice, Thou hast honoured thy sons more than Me (
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St Cyprian of Carthage † AD 258 On the Lord's Prayer 11
… Let not our doings be degenerate from the Spirit; so that we who have begun to be heavenly and spiritual, may consider and do nothing but spiritual and heavenly things; since the Lord God Himself has said, “Them that honour me I will honour; and he that despiseth me shall be despised.”
St Cyprian of Carthage † AD 258 On Jealousy and Envy 15
… as He Himself exhorts, and warns, and promises to those who glorify Him a reward in their turn, saying, “Them that glorify me I will glorify, and he who despiseth me shall be despised.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.7
… In a little wrath I smote thee, but with everlasting mercy I will glorify thee. The measure of His kindness exceeds the measure of His discipline. The former things were owing to our wickedness, the present things to the adorable Trinity: the former for our cleansing, the present for My glory, Who will glorify them that glorify Me,
St Gregory of Nyssa † AD 395 On the Holy Spirit 1
… Unless a thing be itself light, how can it display the gracious gift of light? So the power to glorify could never be displayed by one who was not himself glory , and honour, and majesty, and greatness. Now the Spirit does glorify the Father and the Son. Neither does He lie Who saith, “Them that glorify Me I glorify”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 29
… that thou mayest receive the reward both of saving thyself and of profiting others, doing all to the glory of God, and so being glorified also thyself. “For them that glorify me,” saith He, “I will glorify; and they that despise me, shall be lightly esteemed.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 8
Let us then also glorify Him by faith as well as by works, that we may also attain to the reward of being glorified by Him. “For them that glorify Me, I will glorify” (
St John Chrysostom † AD 407 Homilies on Ephesians 2
Moral. Let not the hearing, however, make us too much at our ease; for although He doth it for His own sake, yet notwithstanding He requires a duty on our part. If He says, “Them that honor Me I will honor, and they that despise Me shall be lightly esteemed,” (
St John Chrysostom † AD 407 Homilies on Philippians 5
… he who has received wisdom of God, how much more admirable is he? He glorifies God and is glorified of Him, for He says, “Them that honor Me, I will honor.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 3
… Not so, I beseech you. Let us call Him to applaud and view our actions from whom we shall receive our rewards. Let us have nothing to do with human eyes. For if we should even desire to attain this honor, we shall then attain to it, when we seek that which cometh from God alone. For, He saith, “Them that honor Me, I will honor.” (
St Jerome † AD 420 The Letters of St. Jerome 66.7
7. A pearl will shine in the midst of squalor and a gem of the first water will sparkle in the mire. This is what the Lord promised when He said: “Them that honour me I will honour.”
John Cassian † AD 435 The Conferences of John Cassian 24.19
… For, as the Lord says, “A city set on an hill cannot be hid,” because “them that love Me,” saith the Lord, “will I honour, and they that despise Me shall be contemned.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.32
… If any one should be tempted to unbelief, let him look at what occurs now near the tomb and the statue of Constantine , and then he must admit the truth of what God has said in the Scriptures, “ Them that honour Me I will honour, and they that despise Me shall be lightly esteemed
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St Hippolytus † AD 235 On Daniel 2.14
… These, then, bore the name of the Lord in their own persons, showing aforetime the type, and presenting the image until the perfect King and Priest appeared from heaven, who alone did the will of the Father; as also it is written in Kings: “And I will raise me up a faithful priest, that shall do all things according to my heart.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.18
… “And I will raise up to me a faithful priest, who shall do all things which are in my heart: and I will build him a sure house; and he shall pass in the presence of my anointed ones for all days. And it shall be, whosoever shall remain in thine house, shall come to worship for an obolus of money, and for one loaf of bread.”
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1. My heart hath rejoiced in the Lord. — This is the canticle of Anna, or as St. Augustine calls it, a "hymn," by which she gives thanks for past and present benefits, and prophesies concerning future things in Christ, verses 5 and 10. It is partly therefore a Eucharistic canticle, partly a prophecy, says Theodoret, Procopius, and the Abbot of Viterbo, although St. Augustine, book I of the City of God, chapter IV, wishes the whole to be a prophecy concerning Christ and the Church, which is true in the allegorical sense. For Anna, as Theodoret and Procopius say, because she conceived a prophet, also participated in the grace of prophecy, just as Elizabeth and the Blessed Virgin did. Hence the canticle of Zacharias on account of the birth of John the Baptist, and the canticle of the Blessed Virgin on account of the conception of Christ, "My soul doth magnify the Lord," etc., are very similar to this canticle of Anna, and moreover agree with it word for word, as is evident to one comparing them with one another. Hear what St. Bernard writes concerning the Canticle, sermon 4 on the Canticle: "It is not the noise of the mouth, but the jubilation of the heart, not the sound of the lips, but the movement of joys; the harmony of wills, not of voices, it is not heard without, nor does it resound in public; but only she who sings hears it, and he to whom it is sung, that is the bridegroom and the bride." From what has been said it is clear that this canticle was inspired in Anna by the Holy Spirit and is part of Holy Scripture. And my horn is exalted in my God. — "Horn," that is my strength and glory; for horn is the symbol of both; for oxen, deer and rhinoceroses have their strength, honor and glory in their horns: hence also royal crowns and their rays are called horns, as Pierius shows, Hieroglyphics 7. For Samuel gave the royal crown to Saul and David. The sense is, as if she said: God made me, who was weak and abject, indeed infamous on account of barrenness and exposed to the reproaches of Phenenna, strong and glorious, by making me fruitful through a miracle, and giving me a son Samuel, who will be the strength and glory both of me and of all Israel. Thus the Abbot of Viterbo, Vatable and others. Whence St. Jerome in Questions, understands by horn the son Samuel, who proceeded from Anna, just as a horn proceeds from the head of a rhinoceros. For just as a rhinoceros with its horn tosses and pierces wild beasts, indeed elephants, so Samuel tossed and scattered the Philistines, the enemies of Israel. Whence St. Gregory: "What exaltation therefore, a horn is lifted up in God, he singularly confesses his God; because that supreme infusion of divine sweetness makes the mind exalted and receptive of itself, and very familiar." My mouth is enlarged over my enemies, — as if she said: Now I have wherewith to answer Phenenna with my mouth, and her sons and kinsmen, who are my rivals, and reproach me with barrenness; for showing them my Samuel I will impose silence upon them. Because I have rejoiced in thy salvation. — In Hebrew, in thy salvation, by which thou hast saved me and delivered me from evil and the reproach of barrenness. Thus the Chaldean, Vatable, Jansenius, Cajetan. Mystically, in Christ; for he is our salvation; whence the Septuagint translates σωτηρίῳ, our salvation or savior, that is the savior of the world. Thus St. Augustine, book XVII of the City of God, IV. Hence it is clear that there is no true joy in the world except in God and Christ. Hear St. Chrysostom, book III on Anna: "Not because I have been saved, but because through thee I have been saved, therefore I rejoice and exult. Such souls of the saints rejoice more in God who gave than in the gifts; grateful, that is, servants, prefer their Lord to all their own things; when we have sinned, let us not grieve because we are punished, but because we have angered the Lord; and if we have done anything good, let us not rejoice on account of the kingdoms of heaven, but because we have done something pleasing to the King of heaven; for a mind having this will find hell itself more fearful to offend God, and more desirable than every kingdom to please God." And a little later: "Such was this woman also, she fled to God in all things, and having received grace she rejoiced more in God the giver." So also David: "My heart," he says, "and my flesh have rejoiced in the living God," Psalm LXXXIII, verse 3. Hear St. Bernard, epistle 143: "That," he says, "is true and the only joy, which is conceived not from a creature, but from the Creator; and which when thou shalt possess no one will take from thee; to which compared all other pleasantness from elsewhere is sorrow, all sweetness is pain, all that is sweet is bitter, all that is comely is foul, all in short whatever else could delight is troublesome." Origens adds concerning Elcana: "As often as we rejoice in God, so often do we scourge the devil."
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2. There is none holy as the Lord. — Anna celebrates first the holiness of God, because this is the first and most noble attribute of God, on account of which He Himself is most worthy of adoration, and of all veneration, obedience, sacrifice and worship. Secondly, because God declared His holiness in Anna's childbirth: both because He defended her innocence and probity against envious Phenenna; and because He faithfully fulfilled to her the faith tacitly given by all concerning offspring to be born by miracle; and because He gave her Samuel, whom He was about to make a most holy prophet and sanctifier of Israel; which all things flowed from God's holiness, as rays from the sun, and were His gifts and benefits. Neither is there any other beside Thee, — God truly holy by essence, and Himself uncreated and immense holiness, concerning which in a hymn St. Augustine says: "Thou alone art holy." The Septuagint translates, there is none just as the Lord, where just can be taken as holy, or rather just, because He justly defended my innocence from those who calumniate. And there is none mighty as our God. — For mighty in Hebrew is tsur, that is, rock, in which against tempests and hunters we stand secure and safe, according to that Psalm 104, verse 18: "The rock is a refuge for the hedgehogs." From tsur is named Tor, and Tyre, the most celebrated and fortified city of Phoenicia, because surrounded on all sides by sea, so that it was besieged by Nebuchadnezzar for thirteen years, and with difficulty conquered by Alexander the Great. For Tyre in Hebrew is called tsur or tsor, because it was built upon rock, and like a promontory was set against the sea and the tempests of the sea. Such a rock, such a tsur, such a Tyre is God to Anna and the pious, so that therefore neither men, nor demons, nor lions, nor fires, nor torments, nor death are to be feared by them. Hear St. Bernard, sermon 61 in the Canticles: "The martyr stands exulting and triumphing, though his whole body be torn and his sides be pierced with iron, and not only with strength but with alacrity he watches the sacred blood bubble forth from his flesh. Where then is the soul of the martyr? namely in safety; namely in the rock, namely in the bowels of Jesus, in His wounds indeed open for entering. If it were in his own bowels, iron searching them would surely cause him to feel; but now dwelling in the rock, what wonder if he has hardened like the rock? nor is it a wonder if, exiled from the body, he does not feel the pains of the body. Nor does stupor do this, but love. For the sense is subdued, not lost."
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3. Do not multiply speaking lofty things glorying. — Namely you, O Peninnah, and your sons and kinsmen, who have proudly gloried in your fruitfulness and happiness, with contempt and scorn of me and mine. For lofty things in Hebrew it is gebaha geboha; the Chaldean, great things great things; the Vulgate, high high; Cajetan, loftiness loftiness, that is, very high, lofty, great and sublime things, which transcend your strength. Whence others translate: "Do not speak exalted eminence;" Theodoret, "do not speak sublime things in deed;" Origen, book I on Job: "Do not speak proud things in pride." Let the old things depart (in Hebrew go forth) from your mouth, — namely the old proud speeches already spoken, by which you were accustomed to glory, and to insult me who am barren. The Chaldean for old things translates blasphemies; the Septuagint, boastfulness; others, a hard or proud word, according to that of Prudentius in the Psychomachia: "Cease to speak greatly, God breaks every proud thing. / High things fall, inflated things burst, swollen things are pressed down." And that saying of the Nazianzen: "Empty skins the wind distends, fools their own estimation." He adds the reason saying: Because God is the Lord of knowledge. — As if to say: Do not proudly boast and glory in yourselves, because God knows and foresees all things, both future and past and present, and connects these with those; wherefore He Himself knows your glory is to be turned into ignominy, your happiness into unhappiness, your abundance into want, He decreeing and punishing it. And unto Him are prepared thoughts, — as if to say: Prepared for God, that is, open, known and present to Him are your insolent and ambitious thoughts, so that He Himself may depress, overwhelm and chastise them with contrary thoughts, that is, counsels, judgments and decrees. Thus God converted Nebuchadnezzar glorying in his Babylon into a beast, Daniel cap. IV, and his son Belshazzar glorying in his feast, writing on the wall: Mane, tekel, phares, the same night He slew him through Cyrus, Daniel cap. V. Furthermore God is called in Greek ἐκ τὰ θεᾶσθαι, because He sees all things; whence the Egyptians called God the eye of the world. Hear St. Augustine, epistle 37 to Fortunatus: "God is wholly eye, wholly hand, and wholly foot, because He sees all things, works all things and is everywhere." See the sayings in Ecclesiastes cap. XVI, verse 16 and following, and cap. XXIV, verse 19. And unto Him are prepared thoughts, — as if to say: To God are all thoughts of men and angels open, and by Him are they directed, tempered, fulfilled, or broken and destroyed. God is He who directs and perfects the things which we think, desire, boast of, or scatters and overturns them, as He fulfilled my desires of fruitfulness, but scattered and destroyed the envious and arrogant thoughts of Peninnah. In Hebrew for are prepared it is נתכנו nithkenu, that is, they are weighed, numbered, balanced, measured, as if to say: God measures our thoughts, and sees whether they are too great or too small, just or unjust, wise or foolish, so that He may know whose thoughts, when and how He ought to fulfill, whose not to fulfill, for example to fulfill the desires of Anna, not of Peninnah, as if to say: I praise God who fulfills those things which I thought and desired; in Him therefore I glory, not in myself, because my barrenness, which I could not overcome by my own strength, He overcame and dispersed by His divine power. This is what Solomon says, Proverbs cap. XVI, verse 2: "All the ways of a man are open to His eyes: the Lord is a weigher of spirits;" where I have said much on this matter. Secondly, thoughts here can be understood not only of men, but also of God Himself, as the Septuagint translates. God, he says, preparing His inventions; and the Chaldean, The Lord, he says, extending judgment over all His work, as if to say: It is God's to fulfill not only those things which we think and desire, but also those things which He Himself thinks and desires concerning us; for often He Himself thinks and wills other things than we think and will, and then He does those things which He thinks and wills, not those which we do; as here He thought to make Anna fruitful and exalt her, not Peninnah. Whence the Chaldean translates: He Himself will render to you the vengeance of your sins; Theodotion, God preparing His exercises, that is, fulfilling His counsels; Symmachus, there are no pretexts and excuses before God; Vatablus, His endeavors are perfected; Pagninus, His works are directed to Him, that is, they attain the end to which they are directed by Him. For God measures His thoughts and wills by His omnipotence, which is as great as His will and intellect; wherefore all things which He thinks and wills, He can perfect, and in fact does perfect; whereas we will many things which we cannot perfect. The meaning therefore is, as if he were to say: "The Lord is the God of sciences," because He knows both future things and present things, indeed He Himself rightly and justly orders and disposes all things; for He prepares thoughts, namely so that the insolent and puffed up, such as Phenenna, He may humble; but the humble and wretched, such as I was, He may console and exalt, just as He exalted Sarah barren and depressed Hagar insolent; wherefore let no proud man trust in present prosperous things, let no humble and wretched man despair in adversities; because God will change the turns and lots of both, so as to make these happy, those however unhappy. Hence some, reading for אל lo, that is el, על lo by aleph, translate: the thoughts of God are not (to men or angels) measurable, according to that of Paul, Rom. cap. XI, vers. 33: "O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are His judgments, and how unsearchable His ways! For who hath known the mind of the Lord, or who hath been His counsellor?" Tropologically Rupert: "To the Lord of sciences," he says, "thoughts are prepared as a gift. If thou wishest to merit from Him or to obtain from Him the gift of science, not many oblations of rams and bulls, but holy thoughts prepared for that matter are the means." Hence see what thou thinkest. For God perceives not only actions and words, but also the most intimate thoughts and intentions, and these He will reveal and judge to the whole world on the day of judgment, according to that of Hebr. cap. IV, vers. 12: "For the word of God is living and effectual, and more piercing than any two-edged sword, and reaching unto the division of the soul and the spirit, of the joints also and the marrow, and is a discerner of the thoughts and intents of the heart." Finally some expound thus: "God of sciences is the Lord," that is, God is most knowing, because He Himself knows the thoughts and endeavors of all men and can turn them to that which He Himself wills to be done; wherefore the thoughts of men are prepared for Him, as matter is prepared for the craftsman, so that from it he may make that which he himself wills. Thus He turned the thoughts of the brothers concerning Joseph's selling into Joseph's good and exaltation, namely so that he became a prince in Egypt; thus the reproaches and curses of Phenenna He turned into the praise and honor of patient Anna.
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4. The bow of the mighty is broken (Septuagint, is weakened), and the weak are girded with strength. — This verse has as its antistrophe that of the Blessed Virgin: "He hath put down the mighty from their seat and hath exalted the humble." Anna proclaims the omnipotence of God from the fact that He has often cast down the strong by their own strength, and conversely has made the weak strong. Whence the Chaldean renders it: And those who were weak have become manly, that is to say, God made the strong like men weak like women, and conversely made the weak like women strong like men, as He made Peninnah, who seemed strong in bearing so many sons, infirm, so that she would bear no more, and made me Anna, barren in childbearing, vigorous, so that I bore Samuel, and am about to bear five other children; for this verse depends on the following verse: "Until the barren hath borne," etc. He calls the bow strength, power, fortitude, because before bombards were invented they fought with bows, as even now the Indians and Tartars fight. But properly he calls the bow the biting tongue of Peninnah, which hurled taunts and jeers like arrows at Anna, which Anna as weak and barren heard silently. But God broke this tongue and these jeers, when He made Anna fruitful, and thus made Peninnah the weaker. So Lyra, Hugh, Abulensis and the Gloss. Moreover this sense is general; whence it can be applied to many. First therefore St. Gregory adapts it to St. Michael and his angels, and to Lucifer and his demon followers, who were supreme and most powerful, compared to whom Michael and the Angels seemed to be lesser and less powerful: "Whom God, says St. Gregory, cast down from heaven, so that in the fallen angels man might learn what to fear; for what will become of the brazen vessel, if God does not pardon even the golden ones full of the stench of pride?" Second, Origen, in his homily On Elcana, accommodates this saying to demons, who are most powerful spirits, and to men, who are carnal and therefore most weak: "And yet you, says Origen, if you are clothed with the armor of God, if armed with the shield of faith, and covered with the helmet of salvation, and the breastplate of charity, and girded with the sword of the spirit, the bow of the powerful against you will be weakened by such fortifications." Third, Bede and Origen attribute it to pagan philosophers and faithful common and simple people, of whom the Apostle says, in his first epistle to the Corinthians 1: "The foolish things of the world hath God chosen, that he may confound the wise." Fourth, St. Jerome in Questions refers it to Pharaoh and the Egyptians, and to Moses and the Hebrews: for Pharaoh, powerful in horses and chariots pursuing the Hebrews through the Red Sea, was drowned in it, while the Hebrews came out safe and strong. In a similar way you may attribute it to the Canaanites, whom although they were giants and mighty in war, the unarmed Hebrews under Joshua routed. Fifth, St. Augustine, book XVII of the City of God IV, St. Gregory, Theodoret, Angelomus and Bede refer it to the Jews and Gentiles. For the Jews, strong in the law, were weakened through Christ: but the Gentiles through Him were raised up, and became stronger than the Jews. Sixth, Lyra refers it to the Pharisees and the Apostles; for the latter, noble, learned and powerful, the rude, poor and weak Apostles cast down by the grace of God: "Who once, says St. Gregory, feared the words of women, afterwards broke the authority of princes with freedom." Finally, Euthymius, Cajetan and Dionysius adapt it to the proud and the humble; for the powerful and strong in their own strength are proud, but the weak in their own weakness humble themselves, and invoke the aid of the mighty God; whence these are strengthened by the Lord, whose aid and strength they feel themselves to need, but those are deprived of their strength, because they do not acknowledge that they have received it from God, and depend on Him: "That no flesh should glory before God," but should attribute all the glory of strength to God from whom it is given. And this is the reason why God often works greater things through the weak than through the strong, so that "he that glorieth, may glory in the Lord," says the Apostle, "for the power of God is made perfect in infirmity," II Corinthians XII, 9. See the things said there.
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5. The hungry have been filled with good things, and the rich have been sent empty away. — To this there is a corresponding passage in the words of the Blessed Virgin: "He hath filled the hungry with good things, and the rich he hath sent empty away," Luke 1. See what is said there. Literally, God often impoverishes the wicked who are filled with riches and food, and afflicts them with hunger, so that they are forced to hire out their labors for bread and exhaust their strength through toil: whence Aquila translates it, they wore themselves out; as He did to the Prodigal Son, who was forced by hunger to feed swine and eat their husks, Luke chapter XV. Thus God often sends sterility and famine upon peoples on account of their sins, as He sent upon the Egyptians and the whole world in the time of Abraham, Genesis chapter XII, verse 10, and in the time of Joseph, Genesis XLI, and in the time of Moses, Exodus X, 14, and in the time of Ruth, chapter 1; but the pious who were hungry God satisfied, indeed He fed others through them, as is evident from Joseph feeding Egypt and the whole world, from Abraham, Genesis XII, from the Hebrews whom He nourished for forty years with manna in the desert. Thus He destroyed the Jews besieged by Titus with hunger, so much so that mothers devoured their own sons, while Christians who had gone out of the city abounded in food. Thus Anna here, on account of the sorrow of her barrenness not eating, chapter 1, verse 7, was hungry, but now that the sorrow has been driven away through childbearing, eating, she is satisfied and made glad; but Peninnah, who was formerly joyful and satisfied, now grieving, began to loathe food, perhaps she herself also with her children was reduced to such want that they were forced to hire out themselves and their labors to gather bread; this indeed Anna hints at here. Mystically: God satisfies the faithful and pious with wisdom, preaching and doctrine of the word of God, the Eucharist and the Sacraments, while He deprives the Jews and other impious of these. Thus St. Ambrose, sermon 12 on Psalm CXVIII: "The rich," he says, "have become poor and hungry, because those who formerly abounded in grace, afterwards on account of their perfidy began to be in want; but those who were poor of the nations of peoples, now through faith in Christ are satisfied and abound; as it is written: The poor shall eat and shall be satisfied." Anagogically, God here satisfies the Saints fasting with eternal delights in heaven, and torments the wicked here indulging themselves with perpetual hunger in hell, according to that passage of Isaiah LXV, 13: "Behold my servants shall eat, and you shall be hungry; behold my servants shall drink, and you shall be thirsty; behold my servants shall rejoice, and you shall be confounded." Hear Tertullian, book On Spectacles XXVIII: "Things are arranged in turns; now they rejoice, we are afflicted." And a little later: "Let us mourn therefore, while the Gentiles rejoice, so that when they begin to mourn, we may rejoice." The same, book On Idols chapter XIII: "In the world," he says, "rejoicing let us mourn, and in the world afterwards mourning we shall rejoice. Thus also Lazarus in the bosom of Abraham obtained refreshment, while the rich man was placed in the torment of fire, alternating turns of evils and goods compensate each other with reciprocal retribution." And St. Augustine, sermon 227 On the Seasons: "The poor man," he says, "purchases blessedness through beggary, and the rich man punishment through wealth." Until the barren hath borne many children. — This sentence depends on verse 4; for it now celebrates the power of God strengthening the strong and fortifying the weak, and assigns to it something remarkable and as it were supreme. And this is signified by until; for in Hebrew it is עד ad, for which the Septuagint translates, because; the Chaldean, also; Vatablus, so that. The sense therefore is, as if she were to say: God most powerful often weakens the strong, and strengthens the weak, until, that is so much so, that He makes the barren, such as I was, bear seven, that is many children; but to the fruitful and abounding in children, such as Peninnah was, He afterwards stops childbearing, so that she becomes barren, indeed He gradually takes away the offspring already born, or makes them poor, wretched and infirm. Thus St. Jerome in Questions, Abulensis, Vatablus, Jansenius. The Hebrews relate that so many children of Peninnah died as were born to Anna, so that when Anna's firstborn Samuel was born, Peninnah's firstborn died, and thus afterwards; but this is refuted by St. Jerome and others. Thus until signifies the extreme and supreme point of a thing, I Kings chapter XXX, 4: "They mourned until their tears failed them." And II Kings XXIII, 10, concerning Eleazar: "He smote the Philistines until his hand was weary." And III Kings chapter XVIII, verse 28, concerning the priests of Baal: "They cut themselves according to their custom with knives and lancets, until they were covered with blood." Wisdom X, 13, concerning Joseph: "He did not leave him until He brought him the scepter of the kingdom." In Hebrew, "for many" is seven. Whence Josephus says that Anna bore seven sons; but in verse 21, only five are numbered, so that with Samuel added there are six. Some Rabbis substitute two of his sons for Samuel, so that Anna has seven offspring. Again, Rabbi Solomon assigns two sons of Peninnah to Anna, so that she has seven, and this because whenever she herself gave birth, two sons of Peninnah always died at the same time. And when only two remained, she by her prayers preserved these: but these are their fables, as Origen calls them in his homily. I say therefore according to the letter: Anna bore seven, that is, many sons. For the number seven is a symbol of multitude. Anna prophesies by the instinct of the Holy Spirit concerning the sons whom she was about to bear in verse 21. Allegorically, Peninnah signifies the Synagogue of the Jews, which has already ceased to bear sons to God; Anna signifies the Church of Christians, which bears very many sons to God from all nations. Whence the Chaldean translator renders it, "the barren shall be filled with offspring, namely very abundant." Thus Origen, Theodoret, Procopius, and St. Augustine, book XVII of The City of God, chapter IV. Symbolically the Cabalists: Anna, they say, bore seven, because Samuel and שבע scheba, that is seven, by their characters express the same number, namely 377. More sublimely Philo, in the book That God is Immutable: The number seven, he says, is the symbol of most perfect rest and the Sabbath; whence it signifies a soul resting and at peace in God, such as Samuel's was: "For Samuel," he says, "being admitted to the order of God's ministers alone, serving no one else, is honored by the One and Being; because it is the state of the soul of seven resting in God, and occupied with no mortal business." Tropologically Eucherius: "A holy man," he says, "such as Samuel was, is like many, because he is worth more to God and obtains more from Him than many others," according to that passage in Ecclesiasticus XVI, 3: "Better is one that feareth God, than a thousand wicked children." See the things said there. Hear St. Chrysostom, homily 40 to the People: "Elias," he says, "was one; but the whole world was not worthy to be weighed against him. And the world indeed consists of innumerable thousands, but they are not thousands, since they do not even reach the measure of one." And Philo, in the book On the Decalogue, asking why God speaks in the singular: "Thou shalt not kill; thou shalt not commit adultery," answers: "Because whoever obeys God and the laws is equal to a very numerous people, or rather to all nations, indeed to the whole world." Again: "Among men," he says, "an unjust multitude is esteemed more than one just man; but with God truly rare goodness is preferred to innumerable iniquities." Moreover, a sinful soul, and therefore barren of good works, bears many when, as a penitent, it produces many acts of faith, hope, penance, almsgiving, charity, and other virtues: and conversely a holy soul, which abounded in good works, when it falls into mortal sin, becomes so barren that it not only bears no good works and merits, but also scatters and destroys those of the past. Hear St. Basil on chapter 1 of Isaiah at those words: "Your land, strangers shall devour it." "See," he says, "a certain young man educated from childhood within a house; going forth eagerly and studiously to prayer, omitting no office of beneficence, mindful of that eternal judgment, ever acquiescing in the word of doctrine: consider such a one fallen into fornication. In what manner does complete conversion of his former labors follow upon him miserably. The conscience of the crime committed no longer accompanies him, so that he might betake himself to the place of prayer: he does not stand in the same assembly of those who in secret retirement weep. Hence he becomes more hesitant toward prayer. Finally, gradually meditation inserts itself into his mind so that he fails from his purpose. Finally he is led to complete ruin through various winding paths of error." To these things Origen, in the homily On Elkanah: "My soul," he says, "was barren, it bore no fruit of justice; but now when through faith in Christ it merited the grace of the Holy Spirit, and the spirit of the fear of the Lord filled it, it is certain that the barren has borne seven." And with some things interjected: "My flesh," he says, "was fruitful in offspring having many fruits of the flesh, fornication, uncleanness, immodesty, idolatry." "This was the numerous progeny of our flesh: but when we came to faith in the cross of Christ, and began to carry about the mortification of Jesus in our body, and to mortify our members which are upon the earth, and to exhibit them serving justice and sobriety; then the fruitfulness of this shameful generation was excluded, and in this way the fruitful one was weakened in children." Finally, "The barren," says St. Francis, "is a poor, humble, and holy religious, who does not have the office of generating sons in the Church. He shall bear many in judgment, because those whom he now converts to Christ by private prayers and the example of a good life, the judge shall then ascribe to his glory. She that hath many children shall be weakened; because the vain and talkative preacher, who now rejoices in many as if born by his own virtue, then recognizes that he has nothing of his own in them." Thus the Annals of Wadding in the year of Christ 1220, number 30, and St. Bonaventure in the Life of St. Francis.
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6. The Lord killeth and maketh alive, bringeth down to hell and bringeth back. — First, when He raiseth the dead to life: likewise when He led forth the souls of the fathers from hell, that is, from limbo through Christ rising, as Theodoret saith, and while He transferreth souls fully purified from purgatory to heaven: whence the Chaldean translator rendereth it, bringeth from hell to the life of eternity. Again when He sendeth a lethal disease upon the healthy, and then restoreth health and life to those repenting and supplicating, as He did to King Hezekiah, Isaiah cap. XXXVIII. Secondly, while He permitteth one to be afflicted with so many troubles that he is almost forced to die, and then liberateth and prospereth him when humbled. Thirdly, when He maketh fruitful one who is barren, such as Anna was, and as it were vivifieth her in offspring. For the barren woman is as a dry and dead tree, according to that of Isaiah LVI, 3: "Let not the eunuch say: Behold I am a dry tree." And the Apostle, Rom. IV, 19, speaking of Abraham aged and Sarah barren: "He, saith he, was not weak in faith, neither considered the deadness of his own body, when he was now almost an hundred years old, and the deadness of Sara's womb." And Ezech. cap. XVII, vers. 24: "I dried up the green tree, and made the dry tree to flourish." For thus God, stripping and drying trees in winter, seemeth to mortify them, but in spring making them flourish again, vivifieth them. Allegorically, God mortifieth the Synagogue of the Jews, vivifieth the Church of Christians, saith St. Gregory, Bede, Angelomus. Tropologically St. Augustine, lib. XVII Civit. cap. IV, the Lord, when He mortifieth in us carnal affections, vivifieth spiritual affections and the spirit: for mortification of the flesh is vivification of the spirit, as St. Paul teacheth. Whence Origen: "God, saith he, slew Paul the persecutor and vivified him that he might become an Apostle of Christ." Hear St. Ambrose, serm. De Obitu Theodosii: "God first killeth in us the man through baptism; and thus vivifieth us as new men with the immortality of eternity. We die therefore to sins through the washing, but are regenerated to life through the spirit." And shortly after: "We are killed, saith he, in a manner, when we cease to be what we were; for by a new kind of piety in one and the same man the impious and adulterer is slain, that the merciful and chaste may be born again. Idolatry is destroyed, that religion may be propagated. The fornicator and drunkard is extinguished, that the continent and sober may be brought forth. Thus therefore the Lord mortifieth that He may vivify: thus He killeth that it may profit: thus He smitest that He may amend. This therefore is all His severity toward His own, that in them sins may be punished, the soul preserved, detestable vices taken away, and the best virtues nourished." Hear St. Gregory here: "To lead God to hell, saith he, is to terrify the hearts of sinners by consideration of eternal torments; to bring back is to lift up the terrified minds of the penitent by hope of unfailing life. For we cease to sin when we fear future torments."
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7. The Lord maketh poor and maketh rich, humbleth and exalteth. — For God maketh this one poor, that one rich; this one humble and abject, that one sublime and elevated, yea, one and the same person poor and abject, He soon made rich and sublime, especially when He humbleth the proud, and exalteth the humbled.
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8. He raiseth up the needy from the dust, and lifteth up the poor from the dunghill. — Pagninus: He exalteth the beggar, that he may sit with princes, and hold the throne of glory. Thus Job, stripped of all goods and even of health, and sitting on the dunghill, He lifted up, and restored to his former royal glory, nay, even doubled it. Thus He raised Saul from the asses to the sceptre; thus He lifted David from the sheep and their dung to the glory of the kingdom of Israel. Thus He raised Joseph from prison to the principality of Egypt. Mystically, St. Gregory: God raiseth up the sinner from the dust, when from venial sin, from the dunghill, when from mortal sin, He lifteth him through penance to grace. Anna here celebrateth the power of God through five antitheses, to show that God can raise anyone from the lowest to the highest, and conversely from the highest to the lowest, and therefore neither should the sublime and happy glory vainly in their lot, nor should the humble and wretched despair in their unhappy fortune: for God can change the lot of both, and in fact often doth change it, when He depresseth the proud and exalteth the humble, as here He exalted Anna and depressed Phenenna. For the hinges (Vatablus, pillars) of the earth are the Lord's, and He hath set the world upon them, — that is to say, God hath the hinges of the world in His hand and power: how much more can He effect the things which I have said. By the hinges of the earth, Angelomus, Hugo, Abulensis, Dionysius and Jansenius understand the four extreme parts or climates of the earth, namely the East, the West, the North and the South. Secondly, our Sanchez understands the two poles of the heavens; for the heavens revolve about these, and all the orbs of the planets and elements around the earth, as if to say: As God hath established the two poles of the world, the Arctic and Antarctic, as it were two hinges of the heavens and earth, so that about them all the heavens and elements are continually moved and revolved, whereby it comes to pass that now they are raised, now they are lowered; so likewise God turneth about all men and all creatures, so that now He raiseth and blesseth them, now He depresseth and afflicteth them. But these properly are the poles of the heavens, not hinges of the earth, wherefore upon them the heavens are set, not the earth. Thirdly, others by hinges understand the centre of the earth; for the earth and the whole world rest upon this as upon a base. Fourthly, others understand the sea, saying with Thales that the earth as it were floateth like a raft upon the waters, according to that of Psalm XXIII: "He hath founded it upon the seas." But this is refuted by Aristotle and the Philosophers, lib. III De Cælo, cap. 1. Fifthly, therefore genuinely for hinges in Hebrew is מצוקי metsuke, that is, foundations or bases and pillars of the earth; wherefore by catachresis simply by these understand the very firmness and solidity of the earth itself, imparted to it by God in the creation of the world, and always preserved and to be preserved; for in these as in firm hinges and bases the earth is supported, stable, firm and unmoved, so that it not only supporteth itself, but also all the celestial and elemental orbs as a most solid base and pillar. For the earth hath no hinges or bases, but the immutable will and power of God, which hath always upheld and firmeth it, is its sole base, pillar and hinge, saith St. Basil, hom. 1 Hexam., and Nazianzenus, orat. 34. For the earth is suspended in the air, and there by the will of God as by a hinge it standeth firm. Symbolically, the hinges of the earth are princes and prelates; for these are as it were the bases and pillars of the Commonwealth: thus St. Jerome in Quæst. Whence Cardinals are called, because they by their prudence and sanctity ought to be the hinges of the Church, and the pillars and bases of the faithful. And in Hebrew Adon, that is, Lord, is said from אדן eden, that is, base, just as in Greek βασιλεύς, that is, king, from βάσις, because the king is the base and fulcrum of the kingdom. Thus St. Gregory, Beda, Angelomus, Jansenius and others. Again, the hinges of the Church, indeed of the world, are just and holy men, says St. Jerome. For, as Rufinus says in the Preface to the Lives of the Fathers: "Who doubts that the world stands by the prayers of the saints?" Whence for hinges of the earth, St. Jerome in Questions translates afflicted (for the root tsuc means to straiten, to distress, to afflict) of the earth, that is, the humble and poor in spirit, upon whom the Hebrews say God has placed the orb, because by their sanctity and prayers it stands and is preserved, lest like Sodom it be burned by heavenly fire on account of crimes, or be submerged in waters, as it was submerged in the flood in the time of Noah. Thus from Jerome, Rupertus, book I On Wisdom, chapter XXVIII, whom hear: "And afflicted of the earth, who are they but the humble and contrite of heart? Upon those plainly who are of such a kind, the Lord has placed the orb: because upon those who, mindfully retaining past infirmity, are humble in their own conscience, the Lord has placed His Church; who indeed can bear that same orb so much more mercifully, so much more compassionately, as much as they remember themselves to have been more in need of merciful and compassionate grace." The same Rupertus, book III in Matthew, chapter IV: "This affliction, he says, is humility, which makes them constant and strong for bearing the orb." Whence R. Jonathan in Lyra for afflicted of the earth translates strong of the earth; for a man, while he constrains himself and his members, becomes stronger, so also the humble man. Such was Abraham, concerning whom St. Ambrose, book On Abraham, chapter VI: "Whence we learn, says Ambrose, how great a wall of the fatherland a just man is, and how we ought not to envy the Saints nor rashly derogate from them. For their faith preserves us: their justice defends us from destruction. Sodom also, if it had had ten just men, could have not perished." And Philo, On the Migration of Abraham: "Is not the just man truly, he says, the support of the human race, sharing his gifts and bringing them into public use?" And a little later: "Let us pray, he says, that as a pillar in a house, in the human race a just man may remain for the remedy of calamities. For with this preserved, one ought not to despair concerning public safety." Thus God on account of St. Paul in the shipwreck saved all who were with him in the ship, numbering 270, Acts, chapter XXVII, 24. Thus Innocent III the Pontiff, when he had rejected St. Francis petitioning for the confirmation of his order, through a vision saw the Lateran church, which is the seat of the Pontiff, and the mother and matrix of all the churches of the whole world, tottering and falling, leaning upon and supported by the shoulders of the poor St. Francis: wherefore immediately he ordered him to be sought and summoned, and confirmed his rule and order. Thus the Chronicles of St. Francis have it. Just as therefore Atlas the king (and from him the mountain) of Mauritania, on account of Astrology discovered, is said to sustain heaven on his shoulders: so also Francis and the saints are Atlases of the orb. Anagogically, the Chaldean for hinges of the orb takes heaven, which God prepared for the pious, and Gehenna, which for the impious. For thus he translates: Before the Lord are revealed the works of the sons of men; from the lower part Gehenna appeared for the wicked transgressors of His words, and in the just doing His will He founded the orb. Furthermore the Septuagint and from them St. Augustine, book XVII On the City of God, chapter IV, here add: "God grants a vow to one making a vow," that which through a vow he seeks, as here He gave Samuel to Anna.
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9. He shall keep the feet of His saints. — This is the latter part of the canticle, in which Anna prophesies of future things, just as in the former part up to this point she has celebrated God for His past benefits. She prophesies and promises seven miracles. The first is this: "He shall keep the feet of His saints," namely lest they fall into sin, and thence into hell; thus St. Gregory. Whence the Chaldean: God kept the body of His just servants from hell. By "feet" are signified the steps, movements, actions of the just, which God directs, lest they stumble anywhere, slip, or fall. Whence it is to be prayed to Him by each faithful person continually, especially when going out from his house or chamber: "Make perfect my steps in Thy paths, that my footsteps be not moved," Psalm XVI, 13. For as the same says in Psalm XC, 11: "He hath given His angels charge over thee, to keep thee in all thy ways. In their hands they shall bear thee up, lest thou dash thy foot against a stone;" because as Abulensis says here: "There is no part in the whole human body which can be more easily injured than the feet;" and because upon them the whole mass of the body is sustained. Mystically, the feet of the soul are its affections, which God must direct and support, lest they slip toward earthly things, and He is to be continually invoked for this. For as St. Augustine says in Psalm CXLIV: "We approach God with the mind, not with a vehicle, with affections, not with feet," with the steps not of the body. The same, in the Preface to Psalm CXXI: "To God," he says, "he ascends flying who ascends loving." Moreover, the two feet of the soul, by which we go to God, are humility and fortitude, says St. Gregory. Finally, St. Bonaventure, in Psalm CXVIII, verse 105: "Concerning the feet of words," he says, "we must take care lest they be defiled, lest they be ensnared, lest they be overturned, but let them be kept pure, free and firm. They are defiled through lust; they are ensnared through avarice; they are overturned through pride, but they are kept through holiness. Concerning the first: I have washed my feet, namely through penance. How shall I defile them, namely through lust? Behold the defilement of feet. Concerning the second: They have hidden snares for my feet. Behold the ensnaring of feet. Concerning the third: My calamities have risen up forthwith, they have overturned my feet. Behold the overturning of feet. Concerning the fourth: He shall keep the feet of His saints. Behold the keeping of feet." Note: The Septuagint for feet render years: They blessed, they say, the years, or as the Sixtine has it, the years of the just, while God directs, prospers their days, months and years, and loads and advances them with His good gifts, so that they may come to the years of blessed eternity. And as St. Augustine explains, book XVII of the City of God, IV: 'So that he may live with Him without end, to whom it was said and thy years shall not fail.' Psalm CI, verse 28: 'There the years stand still: but here they pass away,' nay they perish; for before they come, they are not; but when they have come, they are not, because they come with their end. And the wicked in darkness (both of body, as the Sodomites, Gen. XIX, 11, and the Egyptians, Exod. X, 21; and rather of mind, namely of imprudence, the blind concupiscence of sinners, and finally of both in hell) shall be silent, — from vehement horror, fear and consternation, so that they cannot speak to or comfort one another. Hear St. Gregory, I part of the Pastoral, cap. XI: "Blind," he says, "is he who is ignorant of the light of heavenly contemplation; who, pressed by the darkness of the present life, while he does not behold the true light by loving it at all, knows not whither to direct the steps of his work. Hence indeed, with Anna prophesying, it is said: The wicked shall be silent in darkness." Moreover "shall be silent," that is first, they shall be dark: for thus we call the moon not shining and dark by catachresis silent, according to that of Virgil, book II of the Aeneid: "Through the friendly silences of the silent moon." Second, "shall be silent," that is they shall be immobile from stupor, as the Egyptians in the plague of darkness, fearful and stupefied, did not dare to move from their place, as if "shackled with the chains of darkness," Wisdom cap. XVII, verse 2. For as it is said there verse 17: "One chain of darkness bound all together." Third, "shall be silent," because they shall have nothing of excuse which they can allege for their guilt and their hell (but they shall curse themselves, their parents, and all creatures; which were to them the cause of sin and damnation), that is, "they shall be convicted and being convicted shall be silent." Whence the Chaldean renders: The wicked transgressors of His word shall be judged in hell in darkness, to show that there is no one in whom there is strength of purity for the day of judgment. Hence hell is called in Hebrew דומה duma, that is silence and a place of silence. Hence also Virgil, book VI of the Aeneid: "And chaos and Phlegethon, places silent in night far and wide." And Ovid, book V of the Fasti: "Soon also the Lemures, the souls they called of the silent." And Seneca in the Hippolytus: "He went to the silent house in perpetual night." This is according to the oracle of Anne. "Therefore the wicked shall be silent in darkness," that is, they shall be condemned to the eternal darkness of hell, who here proudly boasted of themselves and their possessions, and everywhere sounding forth their glorification magnificently. Because not in his own strength shall a man be strengthened. — so as to prevail against God the most strong, or be able to resist Him. He refers this to what preceded, as if to say: Therefore God will preserve the feet of His saints, because they themselves, knowing their own weakness, trusted not in their own strength, but in the strength of God, and humbly invoked Him; but He permitted the wicked to slip into sin and fall into hell, because they themselves, trusting in their own strength, neglected to invoke the aid of God. Hear St. Augustine in the Soliloquies, chapter XXIII: "I once hoped in my own virtue, which nevertheless was not virtue. And when I thus wished to run, where I believed I could stand more firmly, there I fell more. The more I believed I could do through myself, the less I was always able to do. For I said: I will do this, I will accomplish that, and I did neither this nor that. The will was present, the ability was not. The ability was present, the will was not, which I trusted in from my own strength. But now I confess to You, O Lord my God, that not in his own strength shall a man be strengthened. For it is not in man's power to will what he can do, or to be able to do what he wills, or to know what he wills and can do, but rather from You are the steps of man directed." St. Augustine gives the reason for this, in book XVII of the City of God, chapter IV: "For when," he says, "the Lord has begun to possess us; assuredly the adversary who was ours becomes His and is conquered by us, but not by our strength, because not in his own strength is a man powerful."
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10. His adversaries shall fear the Lord, — both at that time soon to come, when the Philistines, terrified by God through my Samuel with thunders and lightnings, shall flee, as we shall hear in chapter VII, verse 10; and at any other time, especially in the time of Christ, who then in this life shall strike down and prostrate demons, Pharisees, and all the unfaithful by the force of his spirit; and most of all on the day of judgment, when he shall drive them into hell: for then he shall appear so terrible to them that they shall say "to the mountains: Fall upon us; and to the hills: Cover us, and hide us from the face of him that sitteth upon the throne, and from the wrath of the Lamb, for the great day of their wrath is come, and who shall be able to stand?" Apocalypse, chapter VI, verse 17. Thus St. Augustine, St. Gregory, Lyra, Abulensis and others. This is the third prophecy of Anna; the fourth follows: And upon them in the heavens he shall thunder. — God did this first, when through Samuel drawing down from heaven lightnings and thunders by his prayer, he struck the Philistines, as shall be said in chapter VII, verse 10, and chapter XII, verse 18; secondly, when he thundered over Christ in his baptism, transfiguration, and otherwise, John, chapter XII, verse 28: "This is my beloved Son," etc., and again when at Pentecost through thunder and fiery tongues he sent the Holy Spirit upon the Apostles (whence the Septuagint translates: He ascended into the heavens and thundered, so that they likewise might thunder with voice and flash with life, and thus strike the Jews and gentiles, and subject them to Christ. Whence St. Jerome calls St. Paul "the thunder of the gentiles," and Christ called James and John "Boanerges," that is, sons of thunder. Finally, on the day of judgment he shall thunder and hurl the sentence of damnation upon the wicked, saying: "Depart from me, ye cursed, into everlasting fire." Mystically, God thunders in the soul of the sinner when he strikes it with threats and fear of hell, so that from earthly it becomes heavenly, indeed so that from earth it becomes heaven. For as St. Ambrose says, in Psalm CXVIII, sermon 12: "He is called heaven, who preserves the life of angels by the custody of integrity, and moderates his body with continent sobriety." Hear St. Jerome in Psalm CXXXIII, verse 3: "Many from earth become heaven, and many from heaven become earth. Unhappy Judas was heaven, and became earth. Paul the Apostle, at the time when he was persecuting the Church, was earth; he confessed, and became heaven." Hear St. Bernard, sermon 27 in the Canticles: "The Church has," he says, "her heavens, spiritual men conspicuous in life and reputation, pure in faith, firm in hope, broad in charity, suspended in contemplation. And these, raining down the rain of the saving word, thunder with reproofs, flash with miracles." The Lord shall judge the ends of the earth, and shall give strength to his king, and shall exalt the horn of his Christ. — Hebrew and Chaldean, his Messiah. This is the fifth, sixth and seventh oracle of Anna concerning Christ, who was to be born after one thousand three hundred years, wherein she as it were applauds and congratulates him from afar; where note that Anna is the first in Scripture who here expresses the name of Messiah or Christ. For up to this point in the Pentateuch, Joshua and Judges we have not heard the name of Christ. Note that these three things may be referred to the time of Anna and Samuel, and of Saul and David, whom Samuel constituted and consecrated as kings; whence the Septuagint, reading in the plural מלכנו melachenu, that is, our kings, instead of מלכו malcho, that is, his king, translates, he shall give strength to our kings; but under all these it chiefly understands Christ, their antitype: for Christ alone shall judge the ends of all the earth. The sense therefore is as if he said: God through my Samuel "shall judge the ends of the earth," namely of the Holy Land, or Palestine. For Samuel the judge of Israel went about the more celebrated cities judging, and settling whatever disputes arose in all the people; and thus he kept all Israel in peace and religion, as shall appear in chapter VII, verse 10. Again, the Lord through my Samuel "shall give strength" (Hebrew עז oz, that is, strength) "to his king," first, namely to Saul (for Samuel anointed Saul as king, who therefore, anointed by him, valiantly defended Israel, and prostrated the Philistines and his other enemies). Finally, the Lord through Samuel shall exalt the "horn," that is the kingdom, strength and glory of "his Christ," namely of David, so that succeeding Saul he might surpass him, and widely extend the kingdom of Israel. David therefore was Christ, that is the anointed of the Lord, and wonderfully beloved and chosen by him, so that from him Christ might be born. Wherefore all these things pertain more to Christ. For God through Christ judged the ends of the earth, not only the Holy Land, but the whole world, when He subjected all nations through the preaching of the Apostles of Christ to the faith and law of the Gospel, so that Christ might be the prince, king and lawgiver of all nations, according to that of Psalm II: "Ask of me, and I will give thee the Gentiles for thy inheritance, and the uttermost parts of the earth for thy possession." And Psalm LXXI, verse 1: "Give to the king thy judgment, O God, and to the king's son thy justice: to judge thy people with justice, and thy poor with judgment:" which was said most of Solomon the son of David, but especially of Christ the son of both and their antitype. "God" therefore gave strength and "dominion to his king," when He constituted Christ king and lord of all nations, and subjected them all to Him through the Apostles: wherefore then likewise "He shall exalt the horn," that is the strength, kingdom and glory "of His Christ." Again and more so God will do this on the day of judgment. For then through Christ the Judge He will judge all the nations and men of all lands and times, and will adjudge the faithful obedient to Him to heaven, the unfaithful rebellious to Him to hell. Wherefore then as absolute king of heaven and earth, He will command all angels and men absolutely, and then God shall exalt the horn of His kingdom and glory even to the empyrean heaven, so that there with His saints He may reign and triumph in all felicity forever. Hence the Chaldean, referring these things to the times of Antichrist, Gog and Magog, thus translates: He shall make an end of Gog and Magog, and of the army of the plundered nations which came from the ends of the earth, and He shall give strength to His king, and shall multiply the kingdom of His Messiah. Tropologically St. Augustine, book XVII of the City of God, chapter IV, attributes these things to each faithful, holy and blessed one: for he is Christ, that is anointed, namely with the chrism of Christ in Baptism and Confirmation; and therefore as it were an athlete, victor, king and triumpher of the world, the flesh, and the devil, he shall reign with Christ in heaven through all ages. Furthermore R. Jonathan son of Uziel expounds these things otherwise in his Chaldean translation, and the later Rabbis following him, who deny that Christ has come; hence they distort these things from Christ to the succession, power, and victories which the Levites were to have under Samuel, and then under the Maccabees, as if Anna had foreknown these things revealed by God, and had predicted them here. See Abulensis here, last Question, and Lyran.
2:11
11. And the child was a minister before the Lord in the sight of Heli the priest, — namely he was learning the rudiments of the law, and to sing (for this was the office of the Levites: hence the sons of Samuel were singers, indeed chiefs of the choir, I Paralipomenon chapter VI and XXV), to keep the tabernacle, to light the lamps, and to perform other things which pertained to the office of the Levites, says Abulensis; and, as St. Gregory says: "He was useful to his brethren, devoted to God." Hence St. Chrysostom, homily On Samuel: "Although," he says, "the age in the boy was immature, yet virtue was mature; for to all ascending into the temple he became a teacher of much piety and religion." Hear St. Augustine in Psalm XCVIII: "What did Samuel as an infant do, given to the temple? He spent all his ages among the holy Sacraments of God, from his earliest age a servant of God. His hair was promised, and his drink was water, says Josephus, and indeed until his death," says Philo, On the Nazarites, chapter 1, verse 57. Hear St. Jerome, epistle to Læta on the instruction of a daughter: "Anna, the son whom she had vowed to God, after she offered him in the tabernacle, never received back; she judged it unbecoming that a future prophet should grow up in her house, which still desired to have other children. Finally, after she conceived and gave birth, she did not dare to approach the temple, and to appear empty before the Lord, unless she first paid what she owed: and having offered such a sacrifice, she returned home and bore five children to herself, because she had borne the firstborn to God. Do you marvel at the happiness of the holy woman? Imitate her faith. If you send Paula to me, I promise both teacher and nurse: I shall carry her on my shoulders, as an old man I shall form her stammering words, much more glorious than the world's philosopher, who trained not a king of the Macedonians destined to perish by Babylonian poison, but a handmaid and bride of Christ to be offered to the heavenly kingdoms." Note before the face of Heli. For it is a great stimulus to virtue if one sees himself in the sight of a great man, such as a Pontiff or Prince, to be conversant, and to be seen and noted by him. Hear Seneca, book I to Lucilium, epistle 10: "Live with men as if God sees: live with God as if men hear." And in the same book, epistle 11: "Some good man should be chosen by us, and always kept before our eyes, so that we may live as if he were watching, and do all things as if he were seeing. A great part of sins is removed if a witness stands by those about to sin. Let the mind have someone whom it may revere, by whose authority it may make its secret even more sacred. O happy he who can so revere someone, that he composes and orders himself even at the memory of him! Choose therefore Cato."
2:12
12. Moreover the sons of Heli were sons of Belial, — that is, they were most wicked and most impious, and therefore God through Samuel punished Heli with his sons, and punished them with death, as follows: 13. Not knowing the Lord, — in practice, that is, not serving the Lord, disobedient to his law, profaning sacred things, violating sacrifices sacrilegiously, snatching the flesh of victims from God and arrogating it to themselves. Neither did they know the office of priests toward the people. — This is the first sin of the sons of Heli, namely that, not knowing the Lord, they likewise did not know their own office, both in practice and in theory, because they did not care to observe God and God's law and their own office: hence they did not care to read and know these things, lest this knowledge should produce in them conscience and remorse of sin; and this is the reason why many addicted to their lusts become atheists, namely so that they may freely indulge themselves without fear of the divine power and vengeance: for this fear would either restrain their desires or torment them, and would dilute and break their sense of pleasure with a great sense of fear and pain; they do not wish therefore for knowledge and conscience barking and crying out against their cupidities. Four crimes of the sons of Heli flowing from gluttony are censured here. First, ignorance of their office already mentioned; second, robbery of victims, namely that when only the breast and the right shoulder were owed to the priest from a victim, Leviticus VII, 32, they themselves usurped whatever parts of any victim, especially the fatter and more delicate ones; third, that they did this by force, snatching them against the will of those offering; finally fourth, that they did this before the victim had been immolated to God by burning by them, and the flesh cooked and boiled.
2:17
17. Therefore the sin of the young men was exceeding great before the Lord, because they turned men away from the sacrifice of the Lord. — See here how grave is the sin of priests, on account of the scandal given to the laity. Hear St. Gregory, homily 17 in the Gospels: "No prejudice, dearest brethren, does God tolerate from others greater than from priests, when he sees those whom he placed for the correction of others giving examples of depravity from themselves: when we ourselves sin, we who ought to have restrained sins."
2:18
18. And Samuel ministered before the face of the Lord, a child, girded with a linen ephod. — The ephod of many colors and set with gems, containing the Rational with twelve gems, in which were engraved the names of the twelve tribes of Israel, was proper to the High Priest: but the linen ephod was the garment of the Levites, such as Samuel was, and it was similar to a surplice, with which the boys who sing in the temple are clothed. Thus St. Augustine distinguishes this twofold ephod, Question XLI, in the book of Judges, and St. Jerome, in the book Against Jovinian. Tropologically, Blessed Peter Damian, book II, epistle 10: "Linen, he says, arrives at whiteness with difficulty, and clerics, now by sweating over the study of letters, now by ascending certain steps, are promoted with difficulty to the dignities of sacred order." And St. Gregory here: "Well, he says, the garment of Samuel is reported to have been linen, so that the glory of the new priest might openly show that he shone with the customs of new chastity."
2:20
20. May the Lord give thee seed (offspring) of this woman, for the loan which thou hast lent to the Lord, — that is, for the loan or gift which thou hast offered and given to God, namely for thy Samuel, whom thou hast offered to me as God's High Priest.
2:21
21. The Lord therefore visited Anna, and she conceived and bore three sons and two daughters. — Behold here was the fruit partly of the blessing of Heli the High Priest, partly of the offering of Anna, who had offered her Samuel to God: for in place of one Samuel God gave her five offspring. Let parents learn here to dedicate some of their children to God; for these will obtain for them blessing in both spiritual and temporal goods. And the child Samuel grew on before the Lord, — that is, he grew in age, wisdom and grace, not only before men, but also before God, as is explained in verse 26. Whence Samuel was a type of Christ, of whom Luke says in chapter II, last verse: "Jesus advanced in wisdom, and age and grace with God and men."
2:22
22. They slept with the women that kept the doors of the tabernacle. — The Chaldean: who came to pray at the door of the tabernacle. For these were pious women, who had dedicated themselves to God to serve him in the tabernacle, among whom the Blessed Virgin was brought up, as are our nuns. This is the third crime of the sons of Heli, namely lust, that is, adultery and sacrilege, namely that they violated women dedicated to God, and this in a sacred place and the tabernacle: for lust is the companion of gluttony, and a belly swollen with wine foams forth into lusts, says St. Jerome, even sacrilegious ones.
2:24
24. Do not, my sons. — Eli reproves his sons, but only once, and too mildly. He sinned therefore, first, because for such great crimes he ought to have rebuked them sharply and frequently; secondly, having rebuked them, if they did not amend themselves, he ought to have removed them from the sacrifices and deprived them of the priesthood; and he sinned most grievously in that he did not bend his sons from childhood toward better things, nor chastise and correct them: for the minds of children are flexible to anything; but those of grown men are inflexible, being rooted in and hardened by evil custom. That saying is well-worn: "The mild indulgence of fathers makes their sons lazy."
2:25
25. If a man sin against a man, God may be appeased toward him: but if a man sin against the Lord, who shall pray for him? — "Against God," not merely by transgressing his law (for thus everyone who sins sins against God), but by violating and polluting his priesthood, sacred things and sacrifices, and thus God's holiness. This signifies that such a sin is not irremissible, as the Novatians wished to maintain, but is remitted with difficulty. For who would dare to pray for a public minister of God so wicked? And they hearkened not to the voice of their father. — This is the fourth crime of Eli's sons, namely contumacy and obstinacy. He adds the cause: Because the Lord would slay them. — Note: The first cause, and that direct and proper, why the sons of Eli did not hearken to their father admonishing them, was their wicked and perverse will obstinate in evil, on account of which they would not hear their father's warnings: yet Holy Scripture here, in its manner, assigns another indirect cause, namely it refers this to the highest providence and judgment of God: namely, that God would not have mercy on them on account of their crimes so often repeated, nor give them efficacious grace, by which they might repent and escape death, but permitted them to wallow in and be hardened in their crimes, so that he might most justly punish them with death so often deserved, to repair the scandal given to the whole people by them, and to be an example and terror to other priests.
2:27
27. And there came a man of God (a Prophet) to Eli. — Who is this man? Abulensis, Question XXII, thinks he was an Angel clothed in the form of a man: R. Solomon and the more recent Rabbis judge him to have been Elcana, the father of Samuel. The ancient Rabbis, according to St. Jerome in Questions, think he was Phinees the High Priest, who lived in the time of Joshua and Othniel. It is therefore uncertain who this Prophet was, because Scripture does not express his name, lineage or family. Furthermore, this prophecy contains first, and recounts the benefits of God bestowed upon Eli; then in verse 29, it reproaches his and his sons' sins, finally in verse 31, it inflicts upon them a fivefold punishment.
2:29
29. Why have you kicked at (in Hebrew, why have you kicked against, not so much you as your sons, and you through your sons) my victim? — As if to say: Why have you despised my sacred things, as if you had cast them away with your heels? And you have honored your sons more than me, — because you did not dare to reprove and chastise them, lest you offend them; and thus you permitted them to offend me, and therefore you likewise offended me.
2:30
30. Speaking I spoke (certainly I spoke, as if to say: I firmly decreed) that your house and the house of your father should minister before me. — Hence it is clear that the High Priesthood was given by God to Eli, and was transferred from the family of Eleazar to the family of Ithamar, from which Eli was. Moreover, this was the series and succession of the High Priests through the sons: Aaron was succeeded by Eleazar, he by Phinees, he by Abisue, he by Bocci, he by Ozi, as appears in 1 Paralipomenon, chapter VI, verse 4, and from Josephus, book V of Antiquities, last chapter. From Ozi the High Priesthood was transferred to Eli, who was of Ithamar, the brother of Eleazar.
2:31
31. I will cut off your arm, — that is, your dignity and pontifical authority; that is, I will take the High Priesthood from you. Thus St. Gregory, Angelomus, Rupertus, Lyranus and Vatablus. Moreover the Septuagint translates, I will destroy your seed; the Chaldean, I will root out the strength of your seed, as if to say: I will make your sons and grandsons weak, infirm, feeble, so that they do not live long, nor reach old age, as follows, and finally I will destroy all your posterity. This is the first punishment inflicted by God upon Eli. That there be not an old man in your house. — "An old man," that is a High Priest, says St. Jerome, Angelomus and St. Augustine. Take it more simply as old man sounds. For thus it is explained in verse 33, saying: "He shall die when he comes to manly age." The punishment therefore of the wicked, especially of those rebellious to their parents (as these sons of Eli were), is fittingly a brevity of life, so that they die before old age, according to that: "Before his days are fulfilled, he shall perish; and his hands shall wither," Job, chapter XV, 32. Whence David: "Men of blood and deceit," he says, "shall not live out half their days," Psalm LIV, verse 24. And Solomon: "Be not," he says, "foolish, lest you die in your time," Ecclesiastes VII, 18. Truly Seneca, in the book On the Brevity of Life, chapter VI: "We have not received," he says, "a short life, but we make it so: we are not lacking in time, but we are wasteful of it."
2:33
33. Nevertheless I will not utterly take away a man from thee from my altar, — as if to say: I will indeed take away the Pontificate from thy posterity, yet I will permit them to be lesser Priests or Levites, but to the increase of thy punishment and theirs; namely that they themselves, seeing themselves stripped of the Pontificate and such great riches and emoluments of it, may groan, and through bitterness and sorrow may faint and waste away. For these things are said to Heli, not in his own person, but in that of his posterity. This is the third punishment; the fourth follows: And a great part of thy house (family, namely of thy posterity) shall die when they come to man's estate, — as if to say: Young men shall die, not old men, and that by violent death, namely "by sword or spear," that is by the sword, as the Septuagint adds. This we shall hear happened in chapter XXII, 42 and seq., where Saul slew Abimelech the Priest, and the grandson of Heli with all his family, because he gave bread to David. Moreover the whole multitude, as the Hebrew and Chaldean have it, is the same as many, a multitude: for it is evident that some were saved and escaped death from what follows.
2:34
34. And this shall be a sign unto thee, — that these calamities shall befall thy posterity, for Heli did not see them, being already dead; wherefore God gives him a sign and certainty of them, the slaughter of Ophni and Phinees; for he himself heard of this while living and groaned. This is the fourth punishment of Heli; the fifth follows:
2:35
35. And I will raise me up a faithful priest. — Who is this? Some think it to be Samuel. But the contrary seems far more true, namely that Samuel was not a Pontiff. The reason is, because the Pontificate was given by God to Aaron and his posterity, of whom Samuel was not. When therefore it is said here: "I will raise me up a faithful priest," Sadoc is understood, whom Solomon appointed in place of Abiathar as Pontiff, who faithfully served God in the temple, and Christ, that is David and Solomon the king anointed by him. Allegorically, this signifies the translation of the priesthood from Heli and Aaron to Christ: for he is the faithful priest of God. Thus St. Gregory, Theodoret, Angelomus, Procopius and St. Augustine, book XVII of the City of God, chapter IV. Moreover Christ is not only a Priest and Pontiff, but also makes any Christians whatsoever mystical priests and kings, according to that in the Apocalypse I, 11: "He hath made us a kingdom and priests." Whence St. Leo, sermon 3 on the anniversary day of his assumption to the Pontificate: "All," he says, "regenerated in Christ the sign of the cross makes kings; but the unction of the Holy Spirit consecrates priests." And I will build him a faithful house (family, posterity), — which namely serving me faithfully in the Pontificate, shall endure faithfully, that is firmly and constantly in it. This cannot be said of Samuel: for his sons were equally degenerate and wicked as those of Heli, as is evident in chapter VIII, verse 3: "They turned aside," it says, "after lucre, and took bribes, and perverted judgment." But the posterity of Sadoc remained faithful and firm in the Pontificate even unto the Babylonian captivity and the destruction of the temple.
2:36
36. And it shall come to pass that every one that is left in thy house, shall come to pray for him. — For the lesser Priests and Levites, when they had sinned, by the law were bound, like laymen, to offer victims for sin, and the Pontiff was bound to pray for them. And shall offer a piece of silver, and a cake of bread. — To the Priest or Pontiff to win his favor, for this purpose that he might be admitted by him to a part of the priesthood. I beseech thee, let me come to one part of the priesthood (both of the victims offered by me, and of any other victims offered by the people to the priests), that I may eat a morsel of bread. — This was a great abjection, baseness and beggary of the posterity of Heli. Allegorically, a morsel of bread signifies the sacrifice of the Eucharist, which is made of bread. Thus St. Gregory, Eucherius, Theodoret, Procopius. Hear St. Augustine, book XVII of the City of God, chapter V: "What therefore he added about eating bread, he also elegantly expressed the very kind of sacrifice, concerning which the priest himself says: The bread which I shall give is my flesh for the life of the world: this is the sacrifice not according to the order of Melchisedech; let him who reads understand."
Machine translation from the Latin, not reviewed.
2:1
… She then uttered the sublime inspired canticle, in which she praises divine power, justice and goodness and looks forward to messianic salvation (I Sam. 2, 1-10); the Magnificat (v.) of Mary Most Holy (Lk. 1, 46-55) echoes almost entirely the sacred jubilation of the mother of Samuel. …
… Thursday II) celebrates the wonders of the Red Sea; in the second (Deut. 32, 1-43: Saturday II) he sings of God's covenant with Israel and his immense love for the chosen people, often repaid with the blackest ingratitude. - 3. Hannah, mother of Samuel (I Sam. 2, 1-10: Wednesday II) blesses the Lord for the prodigious motherhood granted her and for the divine kindness toward the humble. …
… strophe of each ode begins, by way of allusion or association, from a preestablished biblical hymn: the I from the canticle of the Israelites (Ex. 15, 1-8); the II - the canticle of Moses near death (Deut. 32, 1-43); the III - the canticle of Hannah (I Sam. 2, 1-10); the IV - the prayer of Habakkuk (Hab. 3, 2-19); the V - the prayer of Isaiah (Is. 26, 9-21); the VI - the prayer of Jonah (Jon. 2, 3-10); the VII - the hymn of the three youths of …
2:3
« DEUS SCIENTIARUM DOMINUS ». - Apostolic constitution, which begins with words taken from I Sam. 2, 3, promulgated on the day of Pentecost, 24 May 1931, to regulate teaching in all ecclesiastical universities and faculties (AAS, 23 [1931], pp. 241 ff.).
2:6
The f. is an ogre that does not release its prey (Prov. 1:12) without ransom: wealth is of no avail (cf. Mt. 16:26; Lk. 12:20), but with Yahweh "the bundle of the living" remains (I Sam. 25:29), and God delivers his faithful one from the f. (Ps. 48:15-18; I Sam. 2:6); he will not abandon him to the f. but will show him "the way of life" (Ps. 15:8-11) and will "take him up in glory" (ibid. 72:23 ff.). …
2:10
"Sons of thunder," that is, "thundering" ("to thunder" is said of God: I Sam. 2:10), could be understood of fervid eloquence (Origen, M. Chladen, F. Zorell is uncertain); one usually sees in it an allusion to the impetuous character of the two brothers, who (like …
… case); Is. 45:1; Hab. 3:13. This royal name māfiah χριστός is used 2 times for Saul, 1 time for Solomon (II Par. 6:42), 1 time for Zedekiah (Lam. 4:20), 1 time (analogously) for Cyrus (Is. 45:1), but almost always for David, idealized from I Sam. 2:10, 35 onward as the instrument of God's salvation. …
… Religiously, the first interest of Samuel derives from messianism: literal (II Sam. 7; 23:1-7; I Sam. 2:10) and figurative (David as a type of the suffering and betrayed Christ); but teachings of a moral character abound, especially regarding sin and forgiveness.
2:11
… 15:43; Lk. 23:51; Jn. 19:38). On the basis of the data of Eusebius and St. Jerome (Onomasticon, 144, 28; ed. Klostermann, p. 32) it is today identified with Rentijah (Rentis), 12 km northeast of Lydda, which is the Ramah (v.) of Samuel (1 Sam. 1:1, 19; 2:11; 25:1) or Râmôth and Râmâthajim. …
(1 Sam. 2:11-4:18). His gentle spirit, his sincere piety,
2:12
… which it is a genitive of qualification or destination: "son of b." (cf. "son of iniquity": II Sam. 3, 34; 7, 10; Ps. 88, 23; "son of death": I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (Heb. 14); Iudc. 19, 22; 20, 13; I Sam. 1, 16; 2, 12; 10, 27; 25, 17; I Reg. 21, 10, 13; II Par. 13, 7, and "man of b." ('īl b. or hab-b. with the article [only 3 times]; cf. "man of death":
… Hophnī, Pīnhās; etymologies uncertain, perhaps Egyptian). - Sons of the high priest Eli (v.), 11th century B.C., and his assistants in the exercise of worship, whose sacrilegious and immoral conduct is described in 1 Sam. 2:12-17, 22-25.
2:13
… A woman was always the property of a man: as a girl, she belonged to her father; as a wife, to her husband; as a widow, to her husband's heirs (cf. II Sam. 3, 7; 16, 22; I Kings 2, 13-18). The personal property of the widow was limited to what she had brought with her upon marrying and to what her husband had given her. If she remarried, she did not take with her the …
2:27
… 34:10): Miriam his sister (Ex. 15:20; Num. 12:2; cf. Mt. 6:4); Joshua (Ecli. 46:1); during the period of the Judges: Deborah and an anonymous nābhi (Iude. 4:4; 6:8), an anonymous "man of God" who announces to Heli the decline of his House (I Sam. 2:27); Samuel (v.), after whom, given the grave dangers of Yahwism and the related vicissitudes of the nation, the prophetic message follows uninterruptedly as a constant ministry (I Sam. …
2:28
… According to some it consisted of two flaps, one at the back, the other at the front, supported by shoulder-pieces, two strips hanging from the shoulders, front and back, and meeting under the armpits, where they join with the e. There are those who think of a kind of apron (cf. 1 Sam. 2:28). The bōten called "of judgment," because "the high priest drew the oracle from it to decide questions or cases of greater moment or difficulty" (Vaccari), was made, like the e., of …
2:29
All first fruits always belonged to the priests (Num. 18:13, 19; Deut. 18:4; Neh. 10:36[37]; Ez. 44:30). No offering is so attested and recommended as this one of the first fruits (I Sam. 2:29; II Chron. 31:5: Hezekiah restores it to honor; Neh. 10:36: it is resumed after the exile; Ez. 44:30; Mal. 3:8; Tob. 1:6; Prov. 3:9; Ezel. 7:34 [31]; 35:10; I Mach. 3:49). Later rabbis, …
2:30
… This had been foretold to Eli by a "man of God" (1 Sam. 2:30-36).
2:34
… Heedless of their father's rebukes and of the threatened divine punishments (ibid. 2:34), they continued in their impiety. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.