Elcana hauing two wiues, the one called Anna, is barren, and for the same is reproched by the other, called Phenenna. 9. Anna voweth, and prayeth for a man child, 19. conceiueth and beareth a sonne, calleth him Samuel: 24. and presenteth him to the seruice of God in Silo.
1There was a man of Ramathaimsophim, of Mount Ephraim, and his name was Elcana, the son of Jeroham, the son of Eliu, the son of Thohu, the son of Suph, an Ephraimite:Vi fu un uomo della montagna di Ephraim, della città di Ramathaim Sophim, che avea nome Elcana, figliuolo di Jeroham, figliuolo di Eliu, figliuolo di Thohu, figliuolo di Suph, Ephrateo:THERE was a man of Ramathaimsophim, of mount Ephraim, & his name Elcana, the sonne of Ieroham, the sonne of Eliu, the sonne of Thohu, the sonne of Suph, an Ephraite:Fuit vir unus de Ramathaimsophim, de monte Ephraim, et nomen ejus Elcana, filius Jeroham, filii Eliu, filii Thohu, filii Suph, Ephrathæus: 2And he had two wives, the name of one was Anna, and the name of the other Phenenna. Phenenna had children: but Anna had no children.Ed ebbe due mogli, una per nome Anna, la seconda per nome Phenenna. E Phenenna avea figliuoli, ma Anna non ne aveva.and he had two wiues, the name of one was Anna, and the name of the second Phenenna. Phenenna had children: but Anna had not children.et habuit duas uxores, nomen uni Anna, et nomen secundæ Phenenna. Fueruntque Phenennæ filii: Annæ autem non erant liberi. 3And this man went up out of his city upon the appointed days, to adore and to offer sacrifice to the Lord of hosts in Silo. And the two sons of Heli, Ophni and Phinees, were there priests of the Lord.E quest'uomo andava nei giorni determinati dalla sua città ad adorare, e offerir sacrifizii al Signore degli eserciti a Silo: e ivi erano i due figliuoli di Eli, Ophni, e Phinees, sacerdoti del Signore.And that man went vp from his citie vpon ordinarie dayes, to adore and sacrifice vnto the Lord of hostes in Silo. And there were the two sonnes of Heli, Ophni and Phinees, priestes of our Lord.Et ascendebat vir ille de civitate sua statutis diebus, ut adoraret et sacrificaret Domino exercituum in Silo. Erant autem ibi duo filii Heli, Ophni et Phinees, sacerdotes Domini. 4Now the day came, and Elcana offered sacrifice, and gave to Phenenna, his wife, and to all her sons and daughters, portions:Venuto adunque un dì (solenne) Elcana offerse sacrifizio, e diede le parti a Phenenna sua moglie, e a tutti i figliuoli di lei, e figliuole:The day came therfore, & Elcana immolated, and gaue to Phenenna his wife, & to al her sonnes and daughters partes:Venit ergo dies, et immolavit Elcana, deditque Phenennæ uxori suæ, et cunctis filiis ejus et filiabus, partes: 5But to Anna he gave one portion with sorrow, because he loved Anna. And the Lord had shut up her womb.Diede poi una sola parte ad Anna, afflitto, perchè ei l'amava: e il Signore l'avea fatta sterile.but to Anna he gaue one part with heauie cheere, because he loued Anna. And our Lord had shut her matrice.Annæ autem dedit partem unam tristis, quia Annam diligebat. Dominus autem concluserat vulvam ejus.
6Her rival also afflicted her, and troubled her exceedingly, insomuch that she upbraided her, that the Lord had shut up her womb:Ed ella era anche inquietata, e tormentata dalla sua rivale, a segno che questa le rinfacciava la sterilità mandatale dal Signore:Her aduersarie also afflicted her, and vexed her sore, in so much that she vp brayded her, that our Lord had shut her matrice:Affligebat quoque eam æmula ejus, et vehementer angebat, in tantum ut exprobraret quod Dominus conclusisset vulvam ejus: 7And thus she did every year, when the time returned, that they went up to the temple of the Lord: and thus she provoked her: but Anna wept, and did not eat.E così faceva tutti gli anni, allorché tornava la stagione di andare al tempio del Signore: e così la tribolava, ed ella piangeva, e non prendeva cibo.and so did she euerie yeare, when the time returned, that they went vp to the temple of our Lord: and so she prouoked her: moreouer she wept, and tooke not meat.sicque faciebat per singulos annos: cum redeunte tempore ascenderent ad templum Domini, et sic provocabat eam: porro illa flebat, et non capiebat cibum. 8Then Elcana, her husband, said to her: Anna, why weepest thou? and why dost thou not eat? and why dost thou afflict thy heart? Am not I better to thee than ten children?Ma Elcana suo marito le disse: Anna perchè piangi tu? e perchè non mangi? e perchè si affanna il cuor tuo? non son'io qualche cosa di meglio per te, che dieci figliuoli?Elcana therfore her husband said to her: Anna, why weepest thou? and why doest thou not eate? and wherfore doest thou afflict thy hart? Am not I better to thee, then tenne children?Dixit ergo ei Elcana vir suus: Anna, cur fles ? et quare non comedis ? et quam ob rem affligitur cor tuum ? numquid non ego melior tibi sum, quam decem filii ? 9So Anna arose after she had eaten and drunk in Silo: And Heli, the priest, sitting upon a stool before the door of the temple of the Lord;E Anna si alzò dopo aver mangiato, e bevuto in Silo. E sedendo Heli sommo sacerdote sulla sua sedia davanti alla porta del tempio del Signore,And Anna arose after she had eaten and drunke in Silo. And Heli the priest sitting vpon a Stoole before the postes of the house of our Lord,Surrexit autem Anna postquam comederat et biberat in Silo. Et Heli sacerdote sedente super sellam ante postes templi Domini, 10As Anna had her heart full of grief, she prayed to the Lord, shedding many tears,Anna col cuore amareggiato andò a pregare il Signore, spargendo gran copia di lacrime,wheras Anna had a heauie hart, she praied to our Lord, weeping aboundantly,cum esset Anna amaro animo, oravit ad Dominum, flens largiter, 11And she made a vow, saying: O Lord of hosts, if thou wilt look down on the affliction of thy servant, and wilt be mindful of me, and not forget thy handmaid, and wilt give to thy servant a manchild: I will give him to the Lord all the days of his life, and no razor shall come upon his head.E fece voto, e disse: Signor degli eserciti, se tu volgerai l'occhio a mirar l'afflizione della tua serva, e ti ricorderai di me, e non lascerai dimenticata la tua serva, e darai alla tua schiava un figlio maschio, io l'offerirò al Signore per tutti i giorni della sua vita, e il rasojo non passerà sulla testa di lui.and she vowed a vowe, saying: O Lord of hostes, if regarding thou wilt behold the affliction of thy seruant, and wilt be mindeful of me, and not forgette thy handmaide, and wilt geue vnto thy seruant a man childe: I wil geue him to our Lord al the daies of his life, & the rasour shal not come vpon his head.et votum vovit, dicens: Domine exercituum, si respiciens videris afflictionem famulæ tuæ, et recordatus mei fueris, nec oblitus ancillæ tuæ, dederisque servæ tuæ sexum virilem: dabo eum Domino omnibus diebus vitæ ejus, et novacula non ascendet super caput ejus.
12And it came to pass, as she multiplied prayers before the Lord, that Heli observed her mouth.E avvenne, che, pregando ella, e ripregando dinanzi al Signore, Heli la stava osservando.And it came to passe, when she multiplied praiers before our Lord, that Heli obserued her mouth.Factum est autem, cum illa multiplicaret preces coram Domino, ut Heli observaret os ejus. 13Now Anna spoke in her heart, and only her lips moved, but her voice was not heard at all. Heli therefore thought her to be drunk,Or Anna parlava in cuor suo: e si movevano solamente le sue labbra, ma non si sentiva niente la voce. Credette perciò Heli, che ella fosse briaca:Moreouer Anna spake in her hart, and onlie her lippes moued, and voice there was not heard at al. Heli therfore thought her to be drunke,Porro Anna loquebatur in corde suo, tantumque labia illius movebantur, et vox penitus non audiebatur. Æstimavit ergo eam Heli temulentam, 14And said to her: How long wilt thou be drunk? digest a little the wine, of which thou hast taken too much.E le disse: Sino a quando durerà la tua ebbrezza? Digerisci un po' il vino, di cui se' zeppa.and sayd to her: How long wilt thou be drunke? digest a litle the wyne, wherwith thou art wette.dixitque ei: Usquequo ebria eris ? digere paulisper vinum, quo mades. 15Anna answering, said: Not so, my lord: for I am an exceeding unhappy woman, and have drunk neither wine nor any strong drink, but I have poured out my soul before the Lord.Rispose Anna: Non è così, signor mio: perocché io sono una donna troppo infelice, e non ho bevuto nè vino, nè altra cosa, che possa inebriare, ma stava spandendo l'anima mia nel cospetto del Signore.Anna answering, Not so, quoth she, my lord: for I am an exceding vnhappie woman, and wine and whatsoeuer may inebriate, I haue not drunke, but I haue powred out my soule in the sight of our Lord.Respondens Anna: Nequaquam, inquit, domine mi: nam mulier infelix nimis ego sum: vinumque et omne quod inebriare potest, non bibi, sed effudi animam meam in conspectu Domini. 16Count not thy handmaid for one of the daughters of Belial: for out of the abundance of my sorrow and grief have I spoken till now.Non pensare, che la tua serva sia quasi una delle figlie di Belial: perocché la grandezza del dolore, e dell'afflizione mia mi ha fatto parlare sino adesso.Account not thy handmaide as one of the daughters of Belial: for of the multitude of my sorrow and heauines haue I spoken vntil this present.Ne reputes ancillam tuam quasi unam de filiabus Belial: quia ex multitudine doloris et mœroris mei locuta sum usque in præsens. 17Then Heli said to her: Go in peace: and the God of Israel grant thee thy petition, which thou hast asked of him.Allora Heli le disse: Va in pace, e il Dio d'Israele ti conceda l'effetto della petizione, che hai fatto a lui.Then Heli saied to her: Goe in peace: and the God of Israel geue thee thy petition, which thou hast asked him.Tunc Heli ait ei: Vade in pace: et Deus Israël det tibi petitionem tuam quam rogasti eum.
18And she said: Would to God thy handmaid may find grace in thy eyes. So the woman went on her way, and ate, and her countenance was no more changed.Ed ella disse: Piaccia a Dio, che la tua serva trovi grazia negli occhi tuoi. E se n'andò la donna pel suo viaggio, e mangiò, e il suo volto non fu più or di un colore, or di un altro.But she sayd: Would God thy handmaide may find grace in thyne eyes. And the woman went on her way, and did eate, and her countenance was no more changed otherwise.Et illa dixit: Utinam inveniat ancilla tua gratiam in oculis tuis. Et abiit mulier in viam suam, et comedit, vultusque illius non sunt amplius in diversa mutati. 19And they rose in the morning, and worshipped before the Lord: and they returned, and came into their house at Ramatha. And Elcana knew Anna his wife: And the Lord remembered her.E la mattina alzatisi fecero adorazione dinanzi al Signore, e partirono, e giunsero a casa loro a Ramatha. Ed Elcana conobbe Anna sua moglie: e il Signore si ricordò di lei.And they rose in the morning, and adored before our Lord: and they returned, & came into their house to Ramatha. And Elcana knew Anna his wife: and our Lord remembred her.Et surrexerunt mane, et adoraverunt coram Domino: reversique sunt, et venerunt in domum suam Ramatha. Cognovit autem Elcana Annam uxorem suam: et recordatus est ejus Dominus. 20And it came to pass when the time was come about, Anna conceived and bore a son, and called his name Samuel: because she had asked him of the Lord.E dopo un giro di giorni Anna concepì e partorì un figlio, e gli pose nome Samuele, perchè lo avea domandato al Signore.And it came to passe after a certaine compasse of dayes, Anna conceiued & bare a sonne, and called his name Samuel: because she asked him of our Lord.Et factum est post circulum dierum, concepit Anna, et peperit filium: vocavitque nomen ejus Samuel, eo quod a Domino postulasset eum. 21And Elcana, her husband, went up, and all his house, to offer to the Lord the solemn sacrifice, and his vow.Andò poi Elcana suo marito con tutta la sua famiglia per immolare al Signore ostia solenne, (e sciorre) il suo voto:And Elcana her husband went vp, and al her house, to immolat vnto our Lord the solemne hoste, and his vowe,Ascendit autem vir ejus Elcana, et omnis domus ejus, ut immolaret Domino hostiam solemnem, et votum suum. 22But Anna went not up: for she said to her husband: I will not go till the child be weaned, and till I may carry him, that he may appear before the Lord, and may abide always there.Ma Anna non andò, perchè diss'ella a suo marito: Io non andrò per sino a tanto che il bambino sia divezzato, e io lo conduca e lo presenti al cospetto del Signore, ed egli ivi si resti per sempre.and Anna went not vp: for she sayd to her husband: I wil not goe til the infant be weaned, and til I may bring him, that he may appeare before the sight of our Lord, and may remayne there continually.Et Anna non ascendit: dixit enim viro suo: Non vadam donec ablactetur infans, et ducam eum, ut appareat ante conspectum Domini, et maneat ibi jugiter.
23And Elcana, her husband, said to her: Do what seemeth good to thee, and stay till thou wean him: and I pray that the Lord may fulfil his word. So the woman staid at home, and gave her son suck, till she weaned him.E dissele il suo marito Elcana: Fa quello che ti pare, e rimanti fino a tanto che lo divezzi: e io prego il Signore, che adempia la sua parola. La donna adunque rimase a casa, e allattò il suo figliuolo sin che fu divezzato.And Elcana her husband sayd to her: Doe that which seemeth good to thee, and tarie til thou weane him: and I pray that our Lord fulfil his word. The woman therfore taried, and gaue her sonne sucke, til she remoued him from the milke.Et ait ei Elcana vir suus: Fac quod bonum tibi videtur, et mane donec ablactes eum: precorque ut impleat Dominus verbum suum. Mansit ergo mulier, et lactavit filium suum, donec amoveret eum a lacte. 24And after she had weaned him, she carried him with her, with three calves, and three bushels of flour, and a bottle of wine, and she brought him to the house of the Lord in Silo. Now the child was as yet very young:E divezzato che fu, lo menò seco, e prese tre vitelli, e tre misure di farina, e un vaso pieno di vino, e menollo alla casa del Signore a Silo. Ora il fanciullo era tuttor piccolino:And she brought him with her, after she had weaned him, with three calues, & three bushels of meale, and a flagon of wine, and she brought him to the house of our Lord in Silo. But the childe was yet a litle infant:Et adduxit eum secum, postquam ablactaverat, in vitulis tribus, et tribus modiis farinæ, et amphora vini, et adduxit eum ad domum Domini in Silo. Puer autem erat adhuc infantulus: 25And they immolated a calf, and offered the child to Heli.E immolarono un vitello, e presentarono il fanciullo ad Heli.and they immolated a calfe, and offered the childe to Heli.et immolaverunt vitulum, et obtulerunt puerum Heli. 26And Anna said: I beseech thee, my lord, as thy soul liveth, my lord: I am that woman, who stood before thee here praying to the Lord.E Anna disse: Signor mio, per l'anima tua bada a me, o signore: Io son quella donna che stava qui a te davanti, pregando il Signore.And Anna said: I besech thee my lord, thy soule liueth my lord: I am that woman, which stoode before thee here praying our Lord.Et ait Anna: Obsecro mi domine, vivit anima tua, domine: ego sum illa mulier, quæ steti coram te hic orans Dominum. 27For this child did I pray, and the Lord hath granted me my petition, which I asked of him.Per aver questo bambino io pregava, e il Signore mi ha conceduto la grazia che io gli domandava.For this childe did I pray, and our Lord hath geuen me my petition, which I asked him.Pro puero isto oravi, et dedit mihi Dominus petitionem meam quam postulavi eum.
28Therefore I also have lent him to the Lord all the days of his life, he shall be lent to the Lord. And they adored the Lord there. And Anna prayed, and said:Per questo io pure lo dono al Signore per tutti i giorni, pe' quali sarà egli donato al Signore. E adorarono ivi il Signore. E Anna orò, e disse:Therfore I also haue geuen him to our Lord al the daies, which he shal liue, that he may be applied to our Lord. And they adored our Lord there. And Anna prayed, and sayd:Idcirco et ego commodavi eum Domino cunctis diebus quibus fuerit commodatus Domino. Et adoraverunt ibi Dominum. Et oravit Anna, et ait:
1:1
Calmet
There. Hebrew, Septuagint, etc., "And there," etc. The books of Scripture are thus frequently connected. The authors present us with a series of events, without prefixing any title, or their own names, that our attention may be wholly fixed on what we read. The birth of Samuel being so miraculous, deserves to be recorded, as he was the last judge of Israel, and had so much to do under the first of their kings, whose election and misconduct brought a great change into the state of the commonwealth. (Calmet)
Calmet
Ramathaimsophim. Rama, or Ramatha, "a height," and the environs were occupied by the family of Suph, a descendant of Core; (1 Paralipomenon 6:29.) though the place did not properly belong to the Levites. It lay probably between Gabaa and Bethel, where Samuel spent much of his time, while he was judge, and obliged to be frequently absent from the tabernacle. (Calmet)
Ragusinus and Prince Radzivil think it was afterwards called Arimathea, the birth-place of Joseph, and now Ramula. (Tirinus) (Chap. 2:11.)
Challoner
Ephraimite. He was of the tribe of Levi, (1 Paraliponmenon 6:34.) but is called an Ephraimites from dwelling in Mount Ephraim. (Challoner)
Tirinus
So we read of Cretan Jews, Acts 2:11. (Tirinus)
1:2
Phenenna. She was only of inferior dignity. At that time polygamy was lawful, (Menochius) as Moses insinuates, if he do not expressly allow it.
1:3
Calmet
Days, the three great festivals. His family accompanied him, though the law only lays an express injunction upon the males to attend. We find, however, that females did not neglect to come. (Calmet)
Haydock
Hosts. Hebrew (Tsebaoth) of "armies," both of angels and of Israel. God is attended by myriads of angels, and decides the fate of armies. (Haydock)
Calmet
This title has not appeared in the former books. The pagans took occasion from it to form their Jupiter Sabazius. (Calmet)
Tirinus
Elcana might go up from the height of Ramatha to Silo, which was the highest mountain round Jerusalem of all in the holy land. (Adrichom.) (Tirinus)
1:4
Calmet
Sacrificed, by the hand of the priests, (Menochius) who had the breast and right shoulder; the rest was given back to the person who had presented the fattened victim, that he might feast with his friends. (Calmet)
1:5
Haydock
With sorrow. Hebrew apayim, "of faces, indignation, (Calmet) sorrow;" (Menochius) or that was presented before him. Chaldean and many others translate, "a chosen:" (Calmet) Protestants, "a worthy portion." (Haydock)
Chardin
The shew-bread is called, "the bread of the face," because it stood before the Lord. Joseph sent to each of his brethren, "a portion of his faces," as the Hebrew expresses it; (Genesis 43:33.) or of such meat as was placed upon his table. In the East, the master of a family has all set before him, and he sends to each his portion, to the place where he is sitting. (Chardin, Perse.)
Haydock
Thus Elcana sent some more excellent, or "double," part to his beloved Anna, (Calmet) grieving inwardly that she had no children, to whom he might also send. (Haydock)
Menochius
By this distinction, he wished to alleviate the sorrow of his wife. (Menochius)
Calmet
Womb. Sterility was deemed a curse, and a mark of God's displeasure, with which women were often reproached. Hence Anna prays so earnestly that God would be mindful of her, ver. 11-19. The power of the Almighty, in giving children to the barren, is frequently mentioned, Genesis 28:13., and Psalm 112:9. (Calmet)
Haydock
Luke 1:25., etc. (Haydock)
1:6
Calmet
Insomuch. Hebrew, "to make her fret, or rage; because the Lord," etc. (Calmet)
1:7
Haydock
Lord. Then they could hardly avoid being together on the road, and Anna was accustomed to pray earnestly (Menochius) to be delivered from her reproach. (Haydock)
1:9
Year of the World 2848, Year before Christ 1156.
Menochius
Silo; either in some private house, or in the porch before the tabernacle. She complied with the entreaty of her husband. (Menochius)
Stool. Hebrew, "Heli was sitting upon a throne, near the steps, leading to the palace of the Lord." It is also called the temple, or the house of God, though it was only a tent, Matthew 12:4., etc. Perhaps women were not allowed to go beyond the porch.
1:11
A vow; rightly trusting that her husband would give his consent, Numbers 30:7.
Calmet
Razor. Hebrew mora, "scissors." Septuagint, "iron." Some copies add, "he shall not drink wine, nor any intoxicating drink." In quality of Levite, Samuel was bound to serve the tabernacle from 25 or 30 years of age till he was 50, Numbers 4:2. Anna consecrates him to the Lord for life, and promises that he shall be a Nazarite, like Samson, and St. John the Baptist. The law prescribes no rules for these perpetual Nazarites, Numbers 6:3. Many of the ancients believe that Samuel always observed the prescriptions of Moses, and abstained from intoxicating liquors; though the Hebrew and Vulgate are silent on this head. We find that during his administration as Judge, he was not able to continue always near the tabernacle. (Calmet)
Worthington
When he came to years of discretion, he might depart if he thought proper, like other Levites. Had he been of another tribe, he must have been redeemed. (Worthington)
Salien
Esther, Elcana, or Samuel, might have annulled this vow. (Salien, the year of the world 2900.)
1:12
Prayers, out of fervour; not through vain superstition and ostentation, as the Pharisees and pagans did, Matthew 23:14. Christ does not condemn many, or long prayers, since he prayed whole nights for our instruction, Luke 21:43., and 6:12., and 1 Thessalonians 5:17.
Calmet
Mouth. He tried, but could not hear what she said. (Calmet)
1:14
St. Chrysostom
Much. Heli's "son or servant," (paidarion, according to the Septuagint) addressed these words to Anna. Her going to pray immediately after a feast, instead of taking recreation, increased the suspicion. (St. Chrysostom, hom. 1.)
Haydock
Salien (the year before Christ 1153) observes the many instances of patience which Anna exhibits on this occasion. (Haydock)
Du Hamel
She teaches us not to answer the unjust reproaches of our superiors with haughtiness. (Du Hamel)
1:15
Haydock
My lord. She gives him this title, though he had called her a drunken woman. (Haydock)
Calmet
Unhappy. Hebrew, "of a hard (or afflicted) spirit." See Canticle of Canticles 8:6. (Calmet)
1:16
Haydock
Belial; "without restraint;" abandoned. (Haydock)
Septuagint, "pestiferous."
Haydock
Sorrow. Hebrew, "meditation;" (Calmet) what preys upon my spirits. (Haydock)
1:17
Menochius
Peace, with all blessings. (Menochius)
1:18
Eyes: that thou wouldst lay aside thy suspicions against my character, and pray (Calmet) that I may obtain so great a happiness.
Haydock
Changed. Hebrew, "no more," as it had been sad, and defaced with tears. (Haydock)
Menochius
She was now full of hope and joy. (Menochius)
Calmet
Septuagint, "her countenance fell not." She was not moved with anger or with jealousy, Genesis 4:6. (Calmet)
1:20
Year of the World 2849, Year before Christ 1155.
About, at the expiration of the year, which term the ancients frequently allowed between the conception and the nativity, Genesis 18:10.
Challoner
Samuel. This name imports, asked of God. (Challoner)
Tirinus
Some letters are omitted for the easier pronunciation, as the Hebrews would now write it, Saul-meel; (Calmet) or it may signify, "God placed him," sum-hal. (Tirinus)
Menochius
Shaal means, "to ask." But Vatable thinks that Anna retained only the first letter. (Menochius)
1:21
Calmet
Vow, in consequence of his son's nativity. The sacrifice might be of precept, such as the paschal lamb, or for his wife's purification and the redemption of his first-born, as they could not attend in person. (Calmet)
Menochius
Hebrew, "the victim of days and his vow," which he had probably made in conjunction with Anna. (Menochius)
1:22
Weaned. The mother of the Machabees weaned her children when they were three years old; (2 Machabees 7:27.) which Gallien asserts as the proper time, though Avicenna fixes upon two years. See Genesis 21:8. Iremellius translates, "till the child be grown up." But we must not allow any long term, since he was very young when he was presented to the Lord, ver. 24.
1:23
Haydock
Word, by preserving the life of the child, (Calmet) and enabling him to serve according to our engagement. (Haydock)
Menochius
Word is often put for "a thing," in Hebrew. May God perfect his own work. (Menochius)
1:24
Three calves. Septuagint, "a calf three years old," such as Abraham sacrificed, Genesis 15:9. We only find one offered up, ver. 25.
Haydock
Bushels. Hebrew epha, (Calmet) each of which contained three bushels or measures, Ruth 2:17. (Haydock)
Calmet
Bottle. Hebrew nebel, a large measure containing above 87 pints. (Calmet)
The sacrifices seem to have been for thanksgiving, accompanied with an ephi for each calf, and with wine, Numbers xv., and Ezechiel 46:7.
1:26
Menochius
Liveth: a strong attestation. (Menochius)
As sure as you live; or, may you enjoy a long and happy life. See 1 Kings 17:55., and 20:3., Daniel 3:9., and 2 Esdras 2:3.
1:28
Calmet
Lent. This is equivalent to giving entirely. Anna presents her son to the Lord, to serve in his tabernacle as long as God shall think proper. He dispensed with his personal attendance, when he appointed him judge, 1 Kings 7:15. (Calmet)
Menochius
As much as depended on Samuel's mother, he was consecrated for ever. But he was at liberty to ratify the vow if he pleased. (Menochius)
Calmet
The expression, lent, seems to reserve the dominion of the thing, which Anna had entirely given up, so that we might translate the Hebrew, "Therefore I have him simply as one lent....he is a thing lent, which belongs to the Lord." (Calmet)
Haydock
They. Hebrew, "he worshipped the Lord there." Grabe found not these words in the Alexandrian copy, which by comparison of this chapter with the the Vatican edition, appears to be more accurate. Both omit this sentence: but it is found in the Aldine edition of the Septuagint Proleg., 1 Kings 4:The Targum adds, "and she prayed in the spirit of prophecy, and said." (Haydock)
1:1
An Ephraimite.... He was of the tribe of Levi, 1. Par. 6.34, but is called an Ephraimite from dwelling in mount Ephraim.
1:20
Samuel.... This name imports, asked of God.
1:1
The first part. Of the gouernments of Heli and Samuel: and of changing the state into a kingdome.
1:11
This childe being of the tribe of Leui, though not of Aarons stock, was lawfully vowed to the seruice of the tabernacle, by his parentes during his childhood, but coming to yeares of discretion he was at his owne electiō to continew, or to depart. If he had bene of anie other tribe, he must haue bene redemed. Leuit. 27.
1:1
Tertulliano † 220 d.C. On Fasting 7
… but in the days of his son I will bring it upon (him)”—(his son), who was not to fast. Thus a God-ward fast is a work of reverential awe: and by its means also Hannah the wife of Elkanah making suit, barren as she had been beforetime, easily obtained from God the filling of her belly, empty of food, with a son, ay, and a prophet.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 3
However, let us see the proofs which they produce to us. “In the beginning,” it is said, “God made the Heaven and the earth, and the earth was invisible and unformed.” ( Gen. i. 2 .) And, “There ‘was’ a man of Ramathaim Zophim.” (
1:2
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.14
Joachim then took to wife that revered and praiseworthy woman, Anna. But just as the earlier Anna
1:3
san Girolamo † 420 d.C. The Letters of St. Jerome 108.13
… that of Joshua being built at Timnath-serah “on the north side of the hill of Gaash,” and that of Eleazar “in a hill that pertained to Phinehas his son.” She was somewhat surprised to find that he who had had the distribution of the land in his own hands had selected for himself portions uneven and rocky. What shall I say about Shiloh where a ruined altar
1:5
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 24
… So that the delay is not the result of envy or of witchcraft, but of providential kindness. When therefore ye hear the Scripture saying, that “the Lord had shut up her womb” (
1:7
sant'Efrem il Siro † 373 d.C. Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 6
Hannah with bitter tears asked a child; Sarah and Rebecca with vows and words, Elizabeth also with her prayer, after having vexed themselves for a long time, yet so obtained comfort.
1:8
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 24
… So that the delay is not the result of envy or of witchcraft, but of providential kindness. When therefore ye hear the Scripture saying, that “the Lord had shut up her womb” ( ver. 5, 6 .), and that, “her rival provoked her sore”; consider that it is His intention to prove the woman’s seriousness. For, mark, she had a husband devoted to her, for he said (
1:9
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 24
Wouldest thou understand what watchfulness in prayer is? Go to Hannah, hearken to her very words, “Adonai Eloi Sabaoth.” ( 1 Sam. i. 11 .) Nay, rather, hear what preceded those words; “they all rose up,” says the history, “from the table” (
1:10
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… Have you an infant child? Do not let sin get any opportunity, but let him be sanctified from his childhood; from his very tenderest age let him be consecrated by the Spirit. Fearest thou the Seal on account of the weakness of nature? O what a small-souled mother, and of how little faith! Why, Anna even before Samuel was born
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 10
… call upon Him for the salvation of your own soul; then he will be present, then you will delight Him; whereas now you provoke Him to anger. Call upon Him as Stephen did; “Lord,” he said, “lay not this sin to their charge.” ( ch. vii. 59 .) Call upon Him as did the wife of Elkanah, with tears and sobs, and prayers. (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 24
… Let us be ashamed, us that are men, at the example of this woman; let us be ashamed, that are suing and gasping for a kingdom, at her, praying and weeping for a little child. “And she stood,” it says, “before the Lord” (
1:11
Tertulliano † 220 d.C. On Fasting 9
… “mingling, moreover, his drink with weeping”—of course, instead of wine. For abstinence from wine withal has honourable badges of its own: (an abstinence) which had dedicated Samuel, and consecrated Aaron, to God. For of Samuel his mother said: “And wine and that which is intoxicating shall he not drink:”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 24
Wouldest thou understand what watchfulness in prayer is? Go to Hannah, hearken to her very words, “Adonai Eloi Sabaoth.” (
1:13
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 5
… She spoke not with her voice, but with her heart, because she knew that thus God hears; and she effectually obtained what she sought, because she asked it with belief. Divine Scripture asserts this, when it says, “She spake in her heart, and her lips moved, and her voice was not heard; and God did hear her.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril procatechesis-or-prologue-to-t.14
… And again let the party of young women sit together in like manner, either singing or reading quietly, so that their lips speak, but others’ ears catch not the sound: for I suffer not a woman to speak in the Church . And let the married woman also follow the same example, and pray; and let her lips move, but her voice be unheard, that a Samuel
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 6
… those which trickle down secretly and in closets, and in sight of no man, softly and noiselessly; those which arise from a certain depth of mind, those shed in anguish and in sorrow, those which are for God alone; such as were Hannah’s, for “her lips moved,” it is said, “but her voice was not heard;”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 19
… yet surely it is the part of one exceedingly pained to pray and entreat even as I have said. Since Moses too was pained, and prayed in this way and was heard; for this cause also God said unto him, “Wherefore criest thou unto me.” And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out.
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 24
But observe even after this her deep reverence. “Only her lips moved, but her voice,” it saith, “was not heard.” (
1:14
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 15
… “But I cannot,” says one, “seeing I am man.” Well then, let us give you men for instances. And do not suppose I speak of Paul or of Peter: no, but of some of inferior sort, yea, very much lower down. Eli’s menial insulted Hannah, saying, “Put away thy wine from thee.” (
1:15
Tertulliano † 220 d.C. On Fasting 9
… For abstinence from wine withal has honourable badges of its own: (an abstinence) which had dedicated Samuel, and consecrated Aaron, to God. For of Samuel his mother said: “And wine and that which is intoxicating shall he not drink:” for such was her condition withal when praying to God.
san Girolamo † 420 d.C. Against Jovinianus 2.10
… And Sodom and Gomorrha might have appeased it, had they been willing to repent, and through the aid of fasting gain for themselves tears of repentance. Ahab, the most impious of kings, by fasting and wearing sackcloth, succeeded in escaping the sentence of God, and in deferring the overthrow of his house to the days of his posterity.
1:16
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 24
But let us look, again, at the deep wisdom of this woman. “And Eli,” it says, “thought she had been drunken.” ( Ver. 13 .) Yet observe what she says to him also, “Nay, count not thine handmaid for a daughter of Belial, for out of the abundance of my complaint and my provocation have I spoken hitherto.” (
1:20
san Gregorio Nazianzeno † 389 d.C. 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,
1:23
Origene † 254 d.C. Origen's Commentary on Matthew 12.31
… food which is different, I think, from that which is meat, indeed, but is not solid food, and from what are figuratively called herbs, which are food to one who has been weaned and is not yet strong but weak, according to the saying, “He that is weak eateth herbs.” In like manner also he who has been weaned, like Samuel, and dedicated by his mother to God,
1:24
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 21
… Alas, that so constantly as I repeat this, I am looked upon as trifling! Still, I shall not cease to do my duty. Why, tell me, do ye not imitate them of old? Ye women, especially, emulate those admirable women. Has a child been born to any one? Imitate Hannah’s example (
1:26
sant'Agostino d'Ippona † 430 d.C. Our Lord’s Sermon on the Mount 2.3
10. “And when ye pray,” says He, “ye shall not be as the hypocrites are; for they love to pray standing
1:27
san Girolamo † 420 d.C. The Letters of St. Jerome 125.7
… What greater proof, indeed, can there be of affection than to guard for a holy mother a holy son? She too desired your eternal welfare and is content to forego seeing you for a time that she may see you for ever with Christ. She is like Hannah who brought forth Samuel not for her own solace but for the service of the tabernacle.
1:1
1. Fuit vir unus (singularis, egregius, eximius, quasi unus e multis) de Ramathaim-Sophim. — Patria haec Elcanae et Samuelis dicta fuit Rama, id est excelsa, quia in monte sita, et Ramatha, et Ramathaim, id est duae Ramae: est enim nomen duale, quia urbs haec erat bipartita et bicollis, utpote in monte bicipiti sive bicolli sita. Ita Serarius, licet Sanchez putet Ramathaim in duali dici hanc urbem, eo quod vicina esset alteri Ramae, quae erat in tribu Benjamin, quasi duae hae urbes ob vicinitatem in unum corpus coaluisse videantur. Eadem addita littera A dicta est Arimathia, e qua oriundus fuit Joseph nobilis Decurio, qui sepelivit Christum, Matth. cap. xxvii, uti asserunt S. Hieronymus in Locis Hebr., Beda, Angelomus, Rabanus, Hugo, Dionysius et alii. Porro Ramatha sive Ramathaim cognominata est Sophim, id est speculantium, quod in ea, utpote in alto monte sitae essent urbis et regionis totius speculares turres, et in iis excubiae speculatorum. Ita Vatablus, Cajetanus, Sanchez et alii. S. Hieronymus, (vel quisquis est auctor) in Quaest., Lyranus et R. Salomon censent Rama fuisse oppidum speculatorum, id est contemplativorum, quod in ea quasi Academia residerent Prophetae virique docti SS. Litterarum studio dediti. Unde Chaldaeus vertit: Fuit vir unus Ramathaeus ex prophetarum discipulis. Elias enim, Elisaeus eorumque discipuli degebant in Carmelo aliisque montibus, tum ut turbas fugerent, tum ut in solitudine Deo soli vacarent, tum ut e montibus melius caelum suspicerent ad illudque anhelarent. De monte Ephraim. — Tribus enim Ephraim habitabat in loco alto et montoso. Addit hoc, quia alia erat Rama in tribu Benjamin, alia in tribu Aser, alia in tribu Nephtalim; haec vero sita erat in tribu Ephraim; imo Saligniacus, Adrichomius et alii numerant quinque urbes vel villas, quarum nomen erat Rama. Prima enim erat juxta Thecuam, in via Hebron. Secunda, in Nephtalim, proxima castro Sephet. Tertia, juxta Sephorim. Quarta, in Silo. Quinta, juxta Gabaa, quae omnes vocantur Rama, id est, excelsa, quia in montibus sitae. Hinc S. Gregorius putat Samuelem, in Rama natum, fuisse prognatum a tribu Ephraim; sed certum est eum fuisse oriundum e tribu Levi, adeoque a Levi per Caath et Isaar, non vero per Amram et Aaron fuisse progenitum, ideoque fuisse Levitam, non Sacerdotem, ut patet lib. I Paralip. cap. vi, vers. 33. Dices: Si Samuel erat ex tribu Levi, quomodo natus est in Rama, quae erat tribus Ephraim? Respondeo, causa est, quod tribus Levi in divisione Chananaeae non acceperat sortem propriam, uti caeterae tribus, sed per eas sparsa erat, adeoque in iis sua habebat oppida, inter quae erat Rama. Hujus dispersionis causas quatuor dat Lyranus in cap. xxi Josue: «Primam, ne cultus Dei ad unam tantum tribum pertinere videretur; secundam, ne una tribus vel duae de sustentatione Levitarum nimis gravarentur; tertiam, quia apud omnes gentes illi qui intendunt cultui divino a toto populo sustentantur; quartam, quia Levitae tenebantur docere populum de his quae ad cultum divinum pertinebant, facilius autem docerent per omnes tribus dispersi, quam in unam congregati.» Has Lyrani rationes ibidem oppugnat Abulensis, Quaest. VIII., sed frustra. Hinc patet Samuelem aeque ac Elcana fuisse Levitam, non Sacerdotem, quia ex Caath per Core, non per Aaron sacerdotem descendit; unde dicitur Psalm. xcviii, vers. 6: «Moses et Aaron in sacerdotibus ejus, et Samuel inter eos qui invocant nomen ejus.» Samuel tamen ex Dei dispensatione sacerdotis officio functus est, et ut sacerdos sacrificium Deo obtulit, ut audiemus in seq.: ita Abulensis et alii. Hinc et Heman et Asaph cantores fuere filii Joal, filii Samuel, filii Elcana, ut dicitur I Paralip. cap. vi, vers. 33. Cantores autem erant Levitae, non Sacerdotes. Ex citato Paralip. loco pariter patet pium Samuelem ex impio Core, quem Mosi rebellantem terra dehiscens vivum absorpsit, Numer. cap. xvi, fuisse progenitum. Ita Deus ex spina rosam protulit. Et nomen ejus Elcana. — Elcana hebraice idem quod Dei fortis possessio. Talis est vir fidelis et justus, qui per fidem, spem et charitatem in uno Deo recumbens fit Elcana, id est Dei possessio, ut nec homines, nec daemones, nec minas, nec tormenta, nec mortem quamlibet timere debeat. Filius Jeroham, — ita legendum cum Romanis, Hebraeis, Chaldaeis, Septuaginta. Perperam ergo in Bibliis Regiis pro Jeroham legitur Jeroboam. Ephrathaeus. — Cur Elcana vocatur Ephrathaeus? Respondet primo Cajetanus, quia Ephrathaeus hebraice idem est quod augustus, opulentus, magnificus; talis autem erat Elcana. Verum haec ratio est symbolica, non litteralis: nam ad litteram Ephrati, id est Ephrathaeus, est nomen patronymicum, notans patrem vel patriam Elcanae. Secundo, S. Hieronymus in Quaest. Hebr., Angelomus, Rupertus, Hugo, Glossa, Dionysius dicunt Elcana dici Ephratheum, eo quod ab Ephrata uxore Caleb, I Paralip. cap. ii, vers. 19, prognatus sit, ita ut Elcana et Samuel per patrem descendant ex Levi, per matrem vero ex Caleb et Juda, sicut versa vice Christus eorum antitypus, ac B. Virgo ejus mater per patrem descendunt a Juda, per matrem a Levi, ut tam regalem quam sacerdotalem habeant prosapiae suae dignitatem. Verum obstat quod Scriptura non a matre, sed a patre soleat viris suum genus et nomen indere, indeque cognominare. Tertio ergo, genuine S. Gregorius, Beda, Lyranus, Abulensis, Vatablus et alii censent Elcanam dici Ephratheum, quia ex Rama quae erat tribus Ephraim erat oriundus, non quod ex tribu Ephraim esset prognatus (fuit enim ipse ex tribu Levi, ut dixi), sed quod in ea habitaret. Ephrathaeus ergo idem est quod Ephraimita, ut patet Judic. cap. xii, vers. 5. Sic Judaei, Actor. cap. ii, vocantur Medi, Persae, Arabes, etc., quod ex parentibus non Medis, Persis, Arabibus, sed Judaeis in Media, Persia, Arabia essent nati. Symbolice, Ephrathaeus hebraice idem est quod frugifer. Talis fuit Elcana, quia fructum nobilissimum, puta Samuelem prophetam celeberrimum produxit. Et habuit duas uxores, nomen uni Anna, et nomen secundae Phenenna. — Id fuit more illius aevi, quo polygamia Dei permissione erat licita et usitata, ad citius magisque multiplicandum semen Israel populi fidelis. Porro primaria uxor Elcanae erat Anna, secundaria Phenenna: unde haec ab eo ducta videtur non ex concupiscentia, sed eo quod Anna esset sterilis et illiberis, ut ex ea prolem suscitaret: sicut Abraham duxit Agar ancillam Sarae primariae uxoris, ipsa assentiente, imo rogante, ut cum ipsa esset sterilis, saltem ex Agar ancilla filios marito daret. Phenenna hebraice idem est quod margarita, Anna idem quod gratia. Apte: Phenenna enim margaritis et liberis, Anna vero gratia Dei ornabatur. Sic et hodie nonnullae feminae vocantur Gratia: ita nuper Japonia illa virago, quae cum omnibus filiis pro fide Christi constanter mortem oppetiit, vocabatur Gratia. Allegorice, Phenenna fecunda significat Synagogam Judaeorum, quae olim fidelibus filiis abundabat. Anna sterilis significat Ecclesiam gentium, quae olim sterilis erat, sed per Christum omnes Gentes Deo peperit. Ita S. Gregorius, Rupertus, Hugo, Beda, Lyranus et Dionysius. Symbolice, Anna significat vitam contemplativam Deo gratam; Phenenna, vitam activam proximis utilem. Ita S. Gregorius, Hugo et Dionysius: utramque enim complecti debet Elcana, id est eximius possidens Deum.
1:3
3. Et ascendebat vir ille de civitate sua (Ramatha) statutis diebus (Paschae, Pentecostes, Tabernaculorum, Exodi cap. xxiii, Deut. cap. xvi], ut adoraret in Silo, — ubi erant arca, altare et tabernaculum. Josue enim haec collocavit in Silo, quia Silo erat tribus Ephraim, ex qua erat Josue: unde mansit arca in Silo toto tempore Josue et Judicum, per annos trecentos et amplius, donec capta fuit a Philisthaeis, I Reg. cap. v. Porro dicitur Elcana ascendisse in Silo, quia licet Ramatha in qua habitabat sita esset in monte, tamen Silo eo erat altior, imo altissimus totius Judaeae, ait Adrichomius. Adde: in Scriptura ascendere vel descendere idem est quod venire. Erant autem ibi duo filii Heli, Ophni et Phinees. — Heli primus fuit Pontifex ex stirpe Ithamar. Aaron enim duos habuit filios, seniorem Eleazarum, juniorem Ithamar: quare Eleazar Aaroni, ut senior, in Pontificatu successit: Eleazaro successit filius Phinees, et ita consequenter usque ad Heli. Tunc enim posteri Phinees segniter administrabant Pontificatum, ideoque ille ex familia Eleazari translatus fuit ad familiam Ithamar, puta ad Heli, in eaque mansit per 120 annos, scilicet toto tempore Heli, Samuelis, Saulis et Davidis ad Salomonem, qui Abiatharo abnepoti Heli, eo quod conspirasset cum Adonia regni sui aemulo, Pontificatum ademit, illumque transtulit in Sadoc, qui erat ex familia Eleazari. Rursum Heli successit Samsoni, ac post eum fuit Judex Israelis: quare utrumque gessit magistratum sive principatum, scilicet Ecclesiasticum et saecularem. Gesta ejus fuere communia, et nil singulare continentia; unde a Scriptura aeque ac gesta Abesan, Ahialon et Abdon, Judicum cap. xii, omittuntur. Porro Heli hebraice idem est quod super me, vel ascensio mea, vel folium meum. Apte, quia ipse nimis lenis et lentus permisit filios sibi dominari, et impune impieque vivere, ideoque ipse cum filiis ceu folium vento raptum, cito Pontificatu et vita privatus est. Unde Ophni hebraice idem est quod volans, vel avolans, aut tenebra mea; Phinees idem est quod os parcentis vel confidentis.
1:4
4. Deditque Phenennae uxori suae et cunctis filiis ejus et filiabus partes. — Intellige non vestium, ut volunt Hebraei teste Angelomo, sed carnium Deo sacrificatarum. Ita Origenes, Angelomus, Lyranus, Abulensis, Vatablus et alii: licet enim in holocausto tota victimae caro cremaretur Deo, tamen in victima pacifica solus adeps cum renibus Deo adolebatur per ignem, reliqua caro cedebat offerenti, qui ex ea ante tabernaculum cum suis epulabatur, et ex ea quasi sacro epulo cuique suam dabat partem, ut patet Levit. cap. iii, Deut. cap. xii, vers. 27. Nota hic et imitare religionem et pietatem Elcanae, qui ter in anno cum uxoribus et filiis omnibus ex Ramatha pergebat in Silo (a quo distabat septem milliaribus) ibique hostias Deo immolabat, indeque religiose cum suis vescebatur. Addit Abulensis, Quaest. X, eum saepius ventitasse, sed sine uxoribus, et alia de causa, scilicet ut quasi Levita per vices suas Levitarum ministerium obiret in tabernaculo.
1:5
5. Annae autem dedit unam partem tristis. — Pro tristis hebraice est אפים appaim, id est facies vel iras. Unde Septuaginta vertunt, secundum faciem; Chaldaeus, partem electam; R. David, honorabilem, quae scilicet speciosa erat, et pulchram habebat faciem, id est speciem. R. Joseph vertit, partem irarum et tristitiae; Pagninus, partem cum ira vel furore, eo quod, cum Annam diligeret, indignaretur plures et partes se dare non posse: quod secutus Noster vertit tristis. Hebraice enim appaim, et faciem, et iram tristitiamque significat; utraque enim passio maxime in facie ostenditur et elucet, atque una alteri conjuncta et affinis est: tristis enim irascitur malo quod ipsum contristat: ac vicissim iratus tristatur de malo cui irascitur. Sic II Reg. cap. vi, vers. 8, pro eo quod Noster vertit, contristatus est David, Hebraice est, iratus est David. Et hic vers. 18, facies sumitur pro tristitia in Hebraeo. Addit Pagninus: Dabat Elcana partem super faciem prostratus, precans pro sua uxore sterili, ut Deus eam fecundaret et prole donaret, uti fecit Isaac pro Rebecca, Genes. cap. xxv, vers. 21.
1:7
7. Porro illa flebat et non capiebat cibum. — Dicitur Anna comedisse, sed adeo parum, ut non comedisse videretur, ait Lyranus; aut potius initio ex moerore nil comedebat, postea tamen mariti hortatu aliquid gustavit. Ita S. Gregorius, lib. I, cap. ii: «Quae afflicta, inquit, comedere noluit, a viro cohortata manducavit.» Addit Philo, lib. De Ebrietate, Annam per omnem vitam vino et sicera abstinuisse, quasi Nazaraeam. Hac continentia et patientia meruit fieri mater Samuelis, Prophetae eximii. Nam Phenennae aemulae suae se calumnianti et irridenti nil respondit, sed flebat. Unde S. Chrysostomus, hom. 62 ad Populum: «Tribulatio, ait, mater est philosophiae (moralis, puta virtutis et patientiae), Anna sua habens aemulam contumelia eam persecuta non est.» Praeclare S. Ambrosius in Psalm. xxxiii, vers. 13, citans illud Thren. cap. iii, vers. 29, de Christo patiente: «Ponet in pulvere os suum, si forte sit spes,» pro eoque legens: «Dabit in sepulturam os suum: Ostendit, inquit, quamdam supra modum patientiae taciturnitatem, ut tanquam sepeliat os proprium, ne loquatur; et velut quoddam aggere virtutem obstruat, ne vocem doloris emittat: tantum pondus asserens patientiae, quam spes foveat; ut vocem ipsam velut busto quodam et tumulo sepeliat, ac includat, quam nulla extorquere nulla excitare possit injuria.» Idem Ambrosius, lib. II De Offic. cap. vii: «Quantas, inquit, a populo illatas Moyses absorbebat contumelias? quam miti sermone post injurias appellabat? quomodo consolabatur in laboribus, definibat oraculis, fovebat operibus? merito aestimatus est super homines, et ut vultui ejus non possent intendere.» Appositam huic rei et loco similitudinem dat S. Chrysostomus hom. 11 in I ad Thess.: «Non vides, inquit, in aedibus quando ex adverso et directe steterint duae januae, sitque ventus vehemens; si alteram clauseris, nihil potest ventus, sed magna pars ejus virium praeciditur. Ita nunc quoque duae sunt januae, os tuum, et ejus qui te contumeliis afficit et conviciis. Si tuam clauseris, exstinguis totum spiritum; sin autem aperueris, non potest cohiberi.» Aliam appositam dat Tertullianus lib. De Patientia, cap. viii: «Omnis, inquit, injuria seu lingua, seu manu incussa cum patientiam offenderit, eodem exitu dispungetur, qui telum aliquod in petra constantissimae duritiae libratum et obtusum. Concidet enim ibidem irrita opera et infructuosa, et nonnunquam repercussum in eum qui emisit reciproco impetu saeviet, nempe idcirco quis te laedit, ut doleas: quia fructus laedentis in dolore laesi est; ergo cum fructum ejus everteris non dolendo, ipse doleat necesse est amissione fructus sui.»
1:8
8. Numquid non ego melior tibi sum quam decem (id est multi) filii. — Ego enim sum vir nobilis, opulentus, pacificus, tui amans, ut in me omnem consolationem omneque bonum habeas, quod ex multis filiis sperare potes. Tradunt Hebraei Phenennam genuisse decem filios, qui Elcana mensam circumdabant et ornabant, juxta illud: «Filii tui sicut novellae olivarum in circuitu mensae tuae,» Psalm. cxxvii, vers. 3. Atque ad eos alludere hic Elcanam, ut soletur Annam sterilem ex aspectu tot filiorum Phenennae gementem, suamque sterilitatem lugentem. Sed hoc incertum est: decem enim hic sumitur pro multis.
1:9
9. Surrexit autem Anna postquam comederat, etc.
1:10
Vers. 10. Cum esset Anna amaro animo, oravit ad Dominum flens largiter, et votum vovit. — Tempus meridianum erat, ait S. Chrysostomus, hom. De Anna, post prandium scilicet, quod omnes faciunt tempus recreationis, ipsa vero fecit orationis: quod imitantur Franciscani aliique Religiosi, qui mox a prandio orant et psallunt. Hinc et S. Hieronymus, epist. 7 ad Laetam: «Sic, ait, comedat, ut statim a cibo possit legere, orare, psallere.» Et S. Chrysostomus, hom. 24 in epist. ad Ephes.: «Vis, ait, discere vigiliam animae, vade ad Annam.» Et hom. 79 ad Populum: «Anna, ait, orare non potuisset, nisi circa mensam jejunantibus fuisset similis, etc. Opus est itaque nos et mensam petentes et desistentes Deo gratias agere. Ad hoc enim paratus nunquam in ebrietatem decidet aut insolentiam, nunquam crapula disrumpetur, sed orationis exspectationem pro freno sensibus habens impositam, cum debita modestia ex omnibus appositis sumet, et multa quidem animam, multa vero benedictione corporis implebit. Mensa namque ab oratione sumens initium, et in orationem desinens, nunquam deficiet, sed fonte largius omnia nobis afferet bona.» Rursum Anna flens orabat, intimi cordis compunctione et profusis lacrymis preces armabat, uti observat S. Gregorius et Origenes. Tertio, «votum vovit:» talis sit nostra oratio, sic Deum expugnabit, et ab eo obtinebit quaecumque petit, ut obtinuit Anna. Porro votum hoc Annae, erat se filium, si ei daretur, facturum Nazaraeum, id est Religiosum illius aevi, qui scilicet comam non tonderet, et vinum siceramque non biberet, idque per omnem vitam, uti de Samsone dictum est Judic. xiii, 3, quique omnibus diebus vitae Deo in tabernaculo ministraret, cum caeteri Levitae per vices tantum, quae tarde ob eorum multitudinem in orbem ibant et redibant, ministrarent. Erant enim Levitae aeque ac Sacerdotes in suas turnispiac, id est classes distributi. Porro Anna, vovendo Samuelem facere Nazaraeum, vovit eum non iturum ad funera patris et matris, et reliquas caeremonias Nazaraeorum observaturum, ait Abulensis, licet id neget Cajetanus, qui putat eam vovisse Nazaraeatum Samuelis, quoad intonsum capillum et abstinentiam a vino et sicera duntaxat. Idem dixi de Samsone, Judic. cap. xiii, vers. 5.
1:13
13. Porro Anna loquebatur in corde suo, tantumque labia illius movebantur, et vox penitus non audiebatur. — Nimirum orabat corde fervido, ita ut verba ex corde in os resultarent, sed adeo silenter et demisse, ut vox non audiretur. Unde S. Chrysostomus, hom. 79, orationis Annae fervorem exaggerat, quod non fuerit resonans foris, sed attenta, quod ex mente temperanti et pene jejuna profecta, quod ante fores templi, quod contumeliam patienter tulerit, etc. Audi Cassianum, Collat. IX, cap. xxvi: «Nonnunquam vero tanto silentio mens intra secretum profundae taciturnitatis absconditur, ut omnem penitus sonum vocis stupor subitae illuminationis includat, universosque sensus attonitus spiritus vel contineat intrinsecus, vel emittat, ac desideria sua gemitibus inenarrabilibus effundat ad Deum. Interdum vero tanta compunctionis abundantia ac dolore suppletur, ut alias eam digerere nisi lacrymarum evaporatione non possit.» Hinc S. Hieronymus ad S. Eustochium: «Esto, inquit, cicada noctium,» cicadae enim noctu non ore quo carent, sed corde et pectore canunt, eodemque cibum capiunt. Nam ut ait Plinius, lib. xi, cap. xxvi: «Unum hoc, ex his quae vivunt, sine ore est. Pro eo quiddam aculeatum linguis simile, et hoc in pectore, quo rorem lambunt. Pectus ipsum fistulosum, hoc canunt.» Audi rursum Chrysostomum, hom. 2 De Anna: «Illa, inquit, potissima est deprecatio cum ab intimis voces sursum feruntur, hoc praecipue mentis est exercitatae, non intentione vocis, sed animi fervore precationem absolvere. Sic oravit et Moses; cui cum nihil voce resonaret, Deus tamen, quid inquit, clamas ad me: Homines quidam externam hanc vocem tantum audiunt, at Deus et ante hanc intus inclamantes audit. Itaque fieri potest ut etiam qui non clamant audiantur, ut per forum ambulans oret accuratissime, ut in consessu amicorum aliorum quidvis aliud agens vehementi clamore invocet Deum.» Audi denique S. Cyprianum, libro De Oratione Dominica: «Anna Ecclesiae typum portans Dominum non clamosa petitione, sed tacite et modeste intra ipsas pectoris latebras precabatur. Loquebatur non voce, sed corde; quia sic Deum sciebat audire,» etc. Aestimavit ergo Heli eam temulentam, — puta ebriam. Ita Scriptura, quia Anna ex ingenti moerore afflictionis, aeque ac fervore orationis labia ita motitabat ut instar ebriae os distorquere, nimiumque depravare videretur, ait S. Chrysostomus, hom. 79 ad Populum. Animus enim moerore et afflictione aestuans in gestus inconditos et indecoros, quales sunt ebriorum, erumpit. Heli vero nesciebat Annae afflictionem, sed post prandium videns eam tales gestus edere, suspicatus est eam in prandio largius bibisse. Ad haec Anna flebat: multi autem dum ebrii sunt flere solent, vel ex gaudio, vel ex recordatione suarum aerumnarum: vinum enim facile lacrymas ciet, ipsumque in vapores et lacrymas resolvitur.
1:14
14. Dixitque ei: Usquequo ebria eris? — Gravis fuit haec objurgatio, praesertim quia a Pontifice profecta, ad quam leniendam Septuaginta vertunt, Dixit ei puer Heli. Unde S. Chrysostomus, hom. 2 De Anna, et Philo, lib. De Ebrietate, censent Heli non per se, sed per servum haec Annae objecisse, tum ne eam nimis pudefaceret, tum quod Pontificis dignitate indignum putaret cum femina ebria colloqui.
1:15
15. Respondens Anna: Nequaquam, inquit, Domine mi, — temulenta vel ebria sum, uti tu putas, mihique audacter nimis objicis. Notat S. Chrysostomus reverentiam, humilitatem et modestiam Annae, quae convicium ebrietatis, quod in femina est grave et pudendum, sibi ab Heli objectum patienter tulit, et simplici negatione refellit, ac Heli Dominum vocat, eique ut sacerdoti afflictionem suam pandit, ideoque ab eo benedici, et voti filiique compos fieri meruit. Audi S. Gregorium: «Dominum sacerdotem vocans ebriam se esse abnegat, ut superiori ordini ex humilitate se subderet, et falsae objectioni cum veritate contrairet.» Sed effudi animam meam in conspectu Domini, — animam, id est, animae meae angustias, moerores, afflictiones, item desideria, vota et spes concipiendi prolem; haec enim omnia, et consequenter totum quasi cor, totamque animam suam Anna orando Deo repraesentabat, et instar aquae sincere et candide effundebat, nihil sibi reservans, nil latens vel occultum tenens, sed omnia pandens et in sinum Dei effundens. Unde S. Chrysostomus, hom. De fide Annae: «Nequaquam, ait, aberraverit, qui hanc mulierem pueri simul et matrem et patrem appellarit; quanquam enim et vir addiderat semen, hujus tamen deprecatio vim efficaciamque semini praebuit, effectque ut Samuel auspicatoribus exordiis nasceretur.» Nonnulli apud Abulensem sic exponunt: effudi animam, id est bilem et iram animae meae in conspectu Domini, repraesentans ei motus irae, quos conceperam contra Phenennam me subsannantem, eorumque remedium et solatium ab eo postulans, ut effusa tota coram Deo cordis mei ira, cor hoc felle liberarem, ne quid in eo remaneret, quod in Phenennam aemulam meam per os et verba iracunda effunderem. Atque hoc praesens irae et indignationis remedium esse, ut scilicet quis eam totam coram Deo per orationem effundat, docet Abulensis et alii.
1:16
16. Ne reputes ancillam tuam quasi unam de filiabus Belial, — puta ebriam, sceleratam et impiam. Vide quae de Belial dixi II Corinth. vi. Nota, inquit S. Hieronymus in Quaest., quod omnes qui ebrietatem sectantur filii Belial vocantur. Ita S. Hieronymus et ex eo Angelomus.
1:17
17. Tunc Heli ait ei: Vade in pace, et Deus Israel det tibi petitionem tuam. — Ecce, fructus reverentiae et humilitatis est Pontificis benedictio et fausta precatio, quae Annam voti compotem fecundamque effecit: «Mulier, ait S. Chrysostomus, ex accusatore fecit patronum, nacta est intercessorem quem habuerat objurgatorem.» Notat Theodoretus conjugibus ambiendam esse sacerdotis benedictionem, ut prolem suscipiant probam et sanctam, uti contigit hic Annae; Samuel enim non tam Annae, quam Dei filius, Annae ab eo per benedictionem Heli datus censeri debuit.
1:18
18. Et illa ait: Utinam inveniat ancilla tua gratiam in oculis tuis! — Primo, S. Chrysostomus sic exponit: Utinam ex rei eventu discas me non ex ebrietate, sed afflictione et devotione orasse! Secundo et melius quasi dicat: Inveniam apud te hanc gratiam ut pro me orare velis, ut Deus hac afflictione me liberet, soletur, et matrem efficiat. Ita Hebraei, Vatablus, Cajetanus et alii; nam invenire gratiam Hebraeis idem est quod placere, gratum esse. Vultusque illius non sunt amplius in diversa mutati. — Hebraice, et non fuerunt ei amplius facies, scilicet variae et diversae, ut nunc maesta, nunc laeta appareret, sed eadem semper facie, gravi, modesta, serena laetaque apparuit. Aliqui vertunt, et non fuit ei amplius facies, scilicet maesta; vel facies, id est tristitia faciei; quia scilicet per orationem se totam Deo resignans, ab eo donata fuit animi serenitate et confidentia, ut in Deo, Deique providentia et voluntate conquiesceret. Deus enim tunc certam illi indidit fiduciam, quod oratio ejus esset ab eo exaudita, quodque filium con- ciperet. Unde spei plena, ait R. Joseph et ex eo Serarius, abiit primo in suum Silontinum hospitium; postero deinde die Ramatham, cibumque jam laetabunda sumpsit, nec tristi dejectoque vultu amplius fuit, sed aequali et constanti. «Vides, inquit Chrysostomus, mulieris fidem? priusquam acciperet quod postularat, perinde confisa est quasi jam accepisset; in causa erat, quod oraret mulier cum fervore,» etc. Porro vultus serenus et constans, animi sereni et constantis est index, ab eo enim promanat; nam ut ait Ambrosius, libro I De Officiis, cap. xviii: «Habitus mentis in corporis statu cernitur; vox quaedam est animi corporis motus.» Et lib. De Helia, cap. x: «Vultus, ait, quidam cogitationis arbiter, et tacitus cordis interpres. Facies index plerumque est conscientiae et tacitus sermo mentis.» Utrumque autem est fructus orationis. Audi S. Chrysostomum in Ps. cxxix, loquentem de oratione: «Qui, inquit, ita precatur, etiam antequam consequatur, quod postulat, ex oratione magna bona percipit, omnes animi perturbationes reprimens, iram sedans, invidiam expellens, cupiditatem exstinguens, rerum ad vitam pertinentium amorem diminuens et exsiccans, animum in magnam tranquillitatem redigens, in ipsum deinde caelum ascendens.» Symbolice Rupertus et S. Gregorius, lib. XXXIII Moral. xxi. Anna non mutavit vultum, quia oculos mentis semel per orationem in Deo defixos ab eo deinceps non avertit, sed constanter in eo tenuit, et in oratione perstitit, ut semper Deum haberet in mente.
1:19
Vers. 19. Et surrexerunt mane, et adoraverunt coram Deo, — id est coram arca, Deum super arcam in propitiatorio residentem adoraverunt. Tropologice disce hic mane Deum invocare, antequam itineri, vel operi te accingas, ut Deus illud secundet et prosperet: «Egredientes de hospitio, ait S. Hieronymus, epist. 22, armet oratio, regredientibus de platea oratio occurrat antequam sessio.» Exaudita igitur est Anna, et magno miraculo natus ei filius. Tertullianus, lib. De Jejunio, vii: «Anna impetat facile a Deo inanem cibo ventrem implere, et quidem propheta.» Vide quae de mane orando dixi, Deut. vi, 7.
1:20
Vers. 20. Vocavitque nomen ejus Samuel, eo quod a Deo postulasset eum. — Hinc patet Samuel hebraice idem esse quod Saul meel, id est postulatus a Deo. Ita Josephus, Eusebius, Serarius et alii: postulatus, inquam, et postulatione matris impetratus: Hebraei enim in compositione nominum non servant ordinem Grammaticae, sed quasdam litteras trajiciunt vel abjiciunt; vocatus est ergo Samuel hoc fine, ut quoties puer hoc suum nomen audiret, recordaretur se a Deo per miraculum matri voventi donatum, ideoque se totum quod esset et viveret, debere Deo quasi peculiarem Dei Filium, ac proinde totum se ei traderet, imo redderet, ac Nazaraeatus onera, quae mater voverat, libens capesseret; hujus enim voti reddebatur memor, dum a matre compellaretur Samuel, Samuel. Secundo, nonnulli apud Abulensem censent Samuel idem esse quod Ismael, ut Samuel dicatur quasi Scama el, id est exaudivit Deus Annae matris orationem. Tertio, S. Gregorius et Angelomus: «Samuel,» inquiunt, idem est quod scemo el, id est nomen ejus Deus, ut «Samuel» sit fere idem, quod «Emmanuel,» id est «nobiscum Deus.» Huc alludit nomen «Samuel,» licet haec non sit ratio et etymon nominis. Sicut Moses a Deo constitutus fuit Deus Pharaonis, Exodi vii, 1; sic et Samuel Saulis et Israelis. Quarto, Franciscus Georgius, tom. I, Problem. 442: Samuel, ait, idem quod scamo el, id est posuit eum Deus. Accedit Philo, qui lib. Quod Deus, etc., et lib. De Ebrietate: Samuel, ait, idem est quod τεταγμένος Θεῷ, id est positus vel ordinatus Deo, quia scilicet Deus eum creavit, ut sibi esset dicatus et consecratus. Aliud Samuelis etymon postea addidit mater, de quo versu ultimo. Prima ratio maxime est propria et genuina, proinde sequuntur Josephus, Theodoretus, Procopius et alii passim. Sic Theodorus, et inverse Dorotheus, graece idem est quod Θεοῦ δῶρον, id est Dei donum: unde Theodoretus scribit in Philotheo, cap. xiii, sibi hoc nomen esse impositum, eo quod mater precibus Macedonii Anachoretae eum a Deo impetrasset. Theodorus ergo graece idem est quod latine: A Deo datus, quo nomine S. Augustinus filium suum nuncupavit, vel Deo datus, quo nomine appellatus est Philippus II, rex Franciae, eo quod pater Ludovicus jam senior, desperata pene generatione, eum precibus a Deo impetrasset. Sic Demaratus dictus est filius Aristonis regis Spartae, eo quod omnis populus supplicasset, ut Aristoni regi optimo filius similis nasceretur, teste Herodoto, lib. VI. Demaratus enim dicitur quasi δήμου ἀρά, id est populi imprecatio, devotio, votum.
1:21
21. Ascendit autem vir ejus Elcana, et omnis domus (familia) ejus, ut immolaret Domino hostiam solemnem (quam in tribus anni solemnitatibus, puta Paschae, Pentecostes et Tabernaculorum offerre solebat; unde Hebraice est, hostiam dierum, id est annuam) et votum suum. — Hinc patet quod vovente Anna uxore votum etiam Elcana vir ejus votum proprium Deo pro Annae fecunditate et Samuele nascituro nuncuparit, quod nunc eo obtento et nato persolvere velit. Nam mater, repugnante patre, non potest filium vovere Deo, quia filius magis pendet a patre quam a matre, et maritus est caput uxoris totiusque familiae. Ita docent Abulensis hic, Quaest. XXII, et Sylvester, verbo Relig. 1, Quaest. XIII. Sic S. Gregorius Nazianzenus in carm. De Vita sua, asserit se per votum natum, et a Deo datum matri, adeoque ei gravidae objectam fuisse physionomiam et nomen filii nascituri ideoque se jam natum illico a matre fuisse Deo oblatum. Sic S. Nicolaus Tolentinus natus est per votum parentum, nuncupatum S. Nicolao Myrensi Episcopo, ab eoque Nicolai nomen accepit. Sic S. Franciscus Assisias, parentibus voventibus, obtinuit filium S. Franciscum de Paula, fundatorem Ordinis Minimorum, aliique plures similes.
1:22
22. Non vadam donec ablactetur infans. — Dices: Anna hic videtur non servasse legem purificationis puerpere, implendam quadragesimo die a partu, Levit. xii, quando parentes primogenitum offerebant Deo et redimebant quinque siclis, Exodi xiii. Respondet Abulensis, Quaest. XXXVII et seqq., Levitas (qualis erat Anna et Elcana) hac lege non fuisse obligatos, eo quod ipsi jam Deo erant dicati et consecrati, ac quod in ipsorum utilitatem sacrificia illa purificationis cederent; unde primogenitos suos non redimebant quinque siclis, nec hostias caeteris praescriptas offerebant.
1:23
23. Precorque ut impleat Dominus verbum suum. — Hinc videtur quod praecesserit aliqua revelatio de Samuele, quae hic non sit expressa, uti dixi de voto Elcanae. Solet enim Scriptura multa tacere, quae postea suggerit et supplet. Ita Cajetanus. R. Nehemias asserit vocem in Silo auditam: «Puer nascetur nomine Samuel, qui liberabit Israel de manibus Philistiim;» quare omnes matres tunc filios suos vocasse Samueles; cum autem Anna filium suum quoque nominasset Samuelem, dixisse Elcanam: «Impleat Dominus votum suum,» scilicet ut per Samuelem meum liberet Israel a Philistinis. Verum haec fabellam olent Rabbinicam, uti fuse hic ostendit Abulensis. Nec enim Anna filium vocavit Samuelem, ex vocis oraculo, sed quia illum per votum et lacrymas postularat et impetraverat a Deo. Lactavit filium suum. — S. Chrysostomus, hom. De Samuele: «Ex eo tempore, ait, aspiciebat puerum non tantum ut mater, sed ut rem Deo consecratam, eumque reverebatur. Si enim qui phialas poculaque aurea Deo dicaturi sunt, posteaquam ea jam confecta acceperint, domique reposuerint, nequaquam ea quasi profana vasa inquinent, sed tanquam Deo sacra, nec audent ea temere citraque causam attingere quemadmodum alia; multo magis haec mulier,» etc. Praesertim quia Samuel erat typus Christi, imo a nonnullis Patribus nuncupatur «Novus Israelis Moses.» Porro matres debere filios non nutricum, sed suo lacte lactare, exemplo Sarae et Annae docent S. Ambrosius, lib. I De Abraham, cap. vii; S. Chrysostomus, hom. 1 in Psalm. xx; Clemens Alexandrinus, lib. III Paedag. cap. iv; sic enim pueri fiunt validiores, matribus similiores, eorumque dotes et virtutes sugendo imbibunt.
1:24
24. Et adduxit eum, — jam recens a lacte amotum, quod apud Hebraeos fiebat anno aetatis tertio, ut colligitur II Machab. xxvii, 27. Ita S. Gregorius, Chrysostomus, Procopius, Theodoretus, Abulensis, Cajetanus, Hugo, Dionysius. Porro tempus triennii aptum esse lactandis pueris docet Galenus, et ex eo Franciscus Valesius, Sacra Philosoph. cap. lxxxiii. Tunc igitur Samuel infantulus, ut vocatur versu 24, fuit Deo in templo oblatus. Perperam ergo Lyranus anno aetatis decimo, alii septimo, alii duodecimo Samuelem Deo oblatum censent. Sic B. Virgo trimula fuit Deo in templo praesentata, uti docent Patres quos citat noster Canisius, lib. I Marial. cap. xii, et Christophorus a Castro in Histor. Deiparae, cap. iii. Audi S. Chrysostomum, hom. De Samuele: «A mamma, inquit, divulsus.» Et inferius: «Prima statim pueritia a mamma matris venit ad mammam spiritualem.» Et S. Hieronymum ad Ruth: «Quid tam pium quam sanctae matri sanctum filium custodire? Anna Samuelem non sibi, sed tabernaculo genuit.» S. Augustinum in Psalm. xcviii: «Natus Samuel fuit apud matrem tempore lactis; mox ut eum ablactavit, dedit in templum, ut ibi cresceret, ibi roboraretur in Spiritu, ibi Deo serviret.» Hinc S. Gregorius Nazianzenus, orat. 40, exemplo Annae docet matres debere suos filios ab infantia Deo consecrare. Audi S. Hieronymum, epist. 7 ad Laetam De Instit. filiae: «Samuel nutritur in templo, Joannes in solitudine praeparatur, ille sacro crine venerabilis est, vinum et siceram non bibit; adhuc parvulus cum Domino sermocinatur. Hic fugit urbes; zona pellicea cingitur, locustis alitur et melle sylvestri, et in typum paenitentiae praedicandae tortuosissimi animalis vestitur exuviis. Sic erudienda est anima quae futura est templum Dei. Nihil aliud discat audire, nihil loqui, nisi quod ad timorem Dei pertinet. Turpia verba non intelligat, cantica mundi ignoret, adhuc tenera lingua psalmis dulcibus imbuatur.» Et pluribus interjectis: «Nutriatur in monasterio, sit inter Virginum choros: jurare non discat, mentiri sacrilegium putet; nesciat saeculum, vivat angelice, sit in carne sine carne; omne hominum genus sui simile putet.» Sic S. Maurus, S. Placidus, aliique Senatorum et Principum filii a parentibus traditi sunt S. Benedicto, ut ab eo in pietate et timore Dei educarentur. In monasterio S. Pachomii (ut habet ejus Vita) alebantur pueri adeo simplices, ut ne quidem suam dextram vel sinistram nossent. S. Thomas Aquinas educatus fuit a monachis in monte Cassino, sic et plurimi alii principum filii. Denique S. Paulinus, epist. 10, Melaniam comparat Annae. Eidem Dorotheus aptius comparat S. Annam matrem Beatae Virginis, quae non Samuelem, sed Christum ipsum genuit. Et adduxit eum, etc., in vitulis tribus. — Ita Hebraeus, Chaldaeus et alii. Mirum ergo Septuaginta vertisse in singulari, in vitulo trimo sive trienni. Jam in, id est cum vitulis tribus, quos scilicet cum Samuele suo offerret Deo. Et tribus modiis farinae. — Hebraice, in Epha farinae, id est tribus in modiis farinae. Epha enim erat decima pars gomer sive cori, qui triginta modios continebat. Erat ergo Epha magnus modius, tres minores modios continens. Id responsum sit auctori Quaest. in lib. Regum apud S. Hieronymum et Angelomo, qui putant hunc locum esse corruptum, leguntque, et uno modio; causam hujus oblationis dat B. Petrus Damianus, lib. VI, epist. 37, quae in ordine omnium est 105: «Samuel, inquit, puerulus tanquam tener agniculus cum tribus farinae modiis et amphora vini mensae Domini, ut ita loquar, apponitur, dum Heli sacerdoti et templo Dei a parentibus dedicatur.» Puer autem erat adhuc infantulus. — Hebraice, et puer erat adhuc puer, id est, erat parvulus infantulus, scilicet triennis.
1:25
25. Et obtulerunt puerum Heli, — ut juxta votum suum eum quasi a sua domo abdicantes dedicarent Deo, ut ei jugiter serviret in tabernaculo. Audi S. Chrysostomum, hom. 1 De Anna, dubitantem an Annae, an Samuelis virtutem magis mirari debeat: «Cum soleant, inquit, indignari pueri, quoties a lacte depelluntur; nec ipse puer aegre tulit a matre divulsus, sed ad Dominum respexit, qui matrem creaverat; nec ipsa mater doluit a puero sejuncta, propterea quod naturalem affectum vicit interveniens gratia, et uterque se alteri convivere existimabat.» Idipsum deinde apposita similitudine illustrat: «Sicut, ait, eodem in loco fixo fixa vitis in longum produxit palmites, et uva multo intervallo pendens cum radice habet commercium. Itidem et in hac accidit femina, quae in urbe manens usque ad templum extendit suum palmitem, atque illic uvam suspendit maturam; nec intervallum illud ullum attulit impedimentum; cum charitas quae secundum Deum est, puerum matri copularet.» Addit Chrysostomus, cap. iii, Annam seipsam quoque cum Samuele Deo obtulisse: ubi enim erat Samuel ibi erat et Anna; Samuel enim secum viscera trahebat materna: «Dum talia, inquit, loquitur, seipsam quoque dedicavit cum puero, quasi solido quodam naturae affectu seipsam templo alligans. Etenim si ubi est thesaurus hominis, illic est et cor ejus; multo magis ubi puer mulieris, ibi et mens illius erit.» Denique urget hoc Annae exemplum S. Chrysostomus, lib. III Contra Vituperatores vitae Monasticae, docetque debere parentes permittere ut filii sui in caelesti ministerio famulentur, non in templum eos introducentes, ut Anna Samuelem; sed in ipsum caelum cum angelis divino ministerio dedicandos, religiosos enim una cum angelis Deo ministrare; ex quo etiam illud sequatur, ut multo magis ad parentum suorum gloriam ac felicitatem conferant, quam si in saeculo permanserint.
1:26
Vers. 26. Vivit anima tua, — id est, juro per animam et vitam tuam: vel tam verum est quod loquor quam verum te vivere, vel me vitam tuam optare.
1:28
28. Idcirco et ego commodavi (minus recte S. Gregorius legit «commendavi») eum Domino cunctis diebus, quibus fuerit commodatus (erit) Domino. — Commodavi, id est tradidi, ut vertit Chaldaeus, donavi, ut eum mihi Deus donavit, quasi dicat: Deus mihi eum dedit; quare ego illum Deo reddo et dedico, ut perpetim ministret illi in tabernaculo; Hebraice enim scaal, in Hiphil hischil, significat non tantum rogare et postulare, sed etiam rogatum postulatumque commodare, dare, donare per catachresim; verba enim Hebraeorum actionem nunc inchoatam, nunc perfectam significant praesertim in Hiphil. Scaal ergo significat et postulare, et postulationem exaudire, sive rem postulatam dare et donare. Unde Samuel hic in Hebraeo vocatur quasi Saul leel, id est, datus vel commodatus traditusque Deo. Saul quoque dictus est primus rex Israelis, quasi datus a Deo, vel postulatus a populo et vocatus a Deo. Unde a Saule, qui erat ex tribu Benjamin, dictus est Saulus Paulus Apostolus ex eadem tribu Benjamin oriundus; hinc ipse, initio epistolae, hunc sibi dat titulum «Paulus vocatus Apostolus,» etc. In Hebraeo est pulchra paronomasia. Ait enim Anna: Ego scaalti, id est, postulavi Samuelem Deo et impetravi; idcirco ego vicissim hischilti, id est, commodavi et tradidi eum Deo, ut sit Saul, id est commodatus, datus et dicatus Deo per omnem vitam. Alludit enim ad nomen Samuel, illique aliud dat etymon, quasi dicat: Samuel meus initio dictus est quasi Saul meel, id est postulatus a Deo; jam vero dicitur Samuel, quasi Saul leel, id est donatus et oblatus, imo redditus Domino. «Cunctis diebus quibus fuerit commodatus (supple, erit) Domino,» quasi quamdiu fuerit superstes, erit commodatus, datus, dicatusque Deo, ut is ipse eo utatur ad libitum. Unde Septuaginta vertunt χρῆσιν κυρίου, id est usum Domini, quasi dicat: Tradidit eum Domino utendum ad quemlibet ejus usum. Vatablus: Ego quoque mancipavi eum Domino cunctis diebus, quibus ipse mancipatus erat Domino, quasi dicat: Ego eum dedi Domino, ut per omnem vitam sit mancipatus et addictus Domino. Audi S. Chrysostomum, hom. 2 De Anna: «Vide quam sit modesta; ne putes, inquit, magnam rem aut admirandam facere quod infantem dedico; non ego hujus benefacti sum auctor, sed persolvo debitum; depositum accepi, et hoc ei restituo qui dedit.» Idem, homil. 21 in epist. ad Ephes.: «Quoniam, inquit, primitias (filiorum, scilicet Samuelem) obtulit, alvus ejus facta est fecunda, et alios etiam fratres illi acquisivit.» Imitentur hoc parentes, ut filios ad Religionem aspirantes non avocent, sed potius incitent; sic enim a Deo et filiis et opibus ditabuntur. Audi et S. Ambrosium, Exhort. ad Virgines, laudantem Julianam nobilissimam Romae matronam, eo quod filium unicum dicasset exemplo Annae nostrae: «Tu, inquit, fili, impetratus meus et votivus meus, agnosce a quo donatus sis mihi; ille tua ora plasmavit; ille tua membra distinxit, ille mea orata suscepit, cujus templo, cujus obsequio te antequam nascereris, sacravi. Non parentibus, non tibi, sed Deo natus es, cujus antequam de vulva matris exires, esse coepisti. Et omnes quidem illius sumus; sed tamen tu specialiter promissus Domino, redderis, ego quasi Anna promisi ut omnibus vitae tuae diebus ac noctibus a conspectu Domini non recedas. Tu exequere.» Concludit D. Ambrosius: «Egregia, ait, semina, quae sibi nihil reliquit, totum quod habuit Deo obtulit; cujus vita, institutio disciplinae est, et quaedam formula castitatis, bono proposito et meliore magisterio.» Audi et S. Bernardum, epist. 110, parentes alloquentem: «Si filium vestrum Deus facit et suum, quid vos perditis? aut ipse quid perdit? fit de divite ditior, de nobili generosior, clarior de illustri; et quod his omnibus majus est, sanctus de peccatore; sed vos non perditis eum; quin potius multos per eum acquiritis vobis filios; quotquot sumus in Claravalle, ipsum in fratrem, vos in parentes recipimus.» Cunctis diebus. — Lyranus censet Samuelem in templo ministrasse Deo usque ad annum aetatis quinquagesimum duntaxat; illo enim Levitae quasi emeriti libertate donabantur, nec amplius in tabernaculo servire tenebantur, ut patet Num. cap. viii, vers. 25. Verum id repugnat huic loco; unde alii passim censent eum in templo servisse Deo per omnem vitam. Ita Philo, lib. De Somniis, in fine, S. Augustinus in Psalm. xcviii, S. Hieronymus, in cap. xxiv Ezech., B. Petrus Damianus, lib. V, epist. 9, Chrysostomus, hom. 4 in Acta, quem audi: «Considera Samuelem, qui post quadraginta annos cum populi rem administrasset, tamen adhuc nutriebatur in templo.» Hinc Patres docent summam curam parentibus adhibendam esse in educatione puerorum, ipsosque pueros a teneris se virtuti Deoque dicare debere. Audi inter alios S. Chrysostomum in Pent. xiv, quaerentem cur is et alii inscribantur in finem, ac respondentem: «Quoniam, inquit, docet de justitia ac reliquis virtutibus; qui autem de his docet, non debet in finem vitae suadere haec, sed ab initio et ab ipsis incunabulis.» Et paulo post: «Si, inquit, nullus vestrum vult possidere servum senem, quanto magis Deus vult adolescentiam, et tanquam intactam virginem eam sibi jungit; ut ejus vitae primitias ambiat, neque cum juventutem peccato exhauserit, languidam et enervatam senectutem virtuti reservet, et vitae faecem temperet sapientia.» Et Clemens Alexandrinus, lib. I Paedag. cap. v: «Quemadmodum, inquit, patres et matres labentius vident equorum quidem pullos, boum vitulos, leonum catulos, cervorum hinnulos, hominis puellum; ita et universorum Pater eos recipit, diligit ac defendit.» Plura in hanc rem congerit hic noster Mendoza. Denique quod dixit Plato, eos qui arte aliqua vel scientia eximii evadere volunt, a puero eam exercere debere, id verius est in studio virtutis et sanctitatis. Unde Sancti eximii a puero sanctitati se dederunt, ut Samuel, S. Joannes Baptista, S. Nicolaus et alii. Porro votum hoc matris non arctabat Samuelem, quin grandior factus libere posset e templo discedere, locumque alium et statum vitae deligere, uti docet Lessius, tract. De Voto, dub. 10. Voluit tamen Samuel matris votum servare, et ratum facere per omnem vitam. Et oravit, — gratias Deo agendo, et canticum sequens, cap. II, canendo; pars enim prima orationis debet esse Dei laus et gratiarum actio, ut docet Paulus. Hinc laus subinde sumitur pro oratione, ut Thren. cap. ii, vers. 19: «Consurge, lauda in nocte.» Et Jeremiae cap. vii: «Tu ergo noli orare pro populo hoc, neque assumas pro eo laudem.»
1:1
… Klostermann, p. 32) è oggi identificata con Rentijah (Rentis), a 12 km. a nord-est di Lidda, che è la Rama (v.) di Samuele (I Sam. 1, 1, 19; 2, 11; 25, 1) o Râmôth e Râmâthajim. …
ELIAB (EBR. «IL MIO DIO È PADRE»)
4. Levita della discendenza di Core, ascendente di Samuele (I Par. 6, 27): suo vera nome dev'essere Eliu (I Sam. 1, 1).
… Altri pensano che i nomi rimontino ad un'epoca più remota, incontrandosi « efrateo » come sinonimo di « efraimita »: cf. Indc. 12, 3; I Sam. 1, 1; I Frg. 11, 26. Vincenzo M. Jacono
RAMA (EBR. HĀ-RĀMĀH « L'ALTURA »)
4. R. patria, residenza e luogo di sepoltura del profeta Samuele (I Sam. 1, 1; Rāmāthajim; negli altri passi, 1, 19; 2, 11; 7, 17; 8, 4; 15, 34; 16, 13; 19, 18; 22, 23; 25, 1 sempre Rāmāh e con l'accusativo di moto Rāmāthāh). …
… E il tentativo di E. Reuss di spiegare Efratei per Ephraimiti (Iudc. 2, 5; I Sam. 1, 1), attribuendo a R. la rivendicazione dei diritti di Giuda su Ephraim! …
… Suo padre, Elcana (v.), levita, era di Ramathaim (odierna Rentis = Arimatea) nel territorio montagnoso di Ephraim (I Sam. 1, 1). Gli fu madre Anna (v.) che, sterile, l'impetrò dal Signore (ibid. 1, 9-20) e, fattolo crescere, lo consegnò al pontefice Eli (v.) in Silo, affinché servisse il Signore in perpetuo.
1:3
ARCA (DELL'ALLEANZA), ARCA DELLA TESTIMONIANZA
L'A., costruita da Beseleel (v.) poco dopo l'uscita dall'Egitto (Ex. 37, 1-9), sostò dapprima nel Tabernacolo (v.) mosaico, seguì gli Israeliti nel deserto, poi fu in Silo fino a Samuele (Ios. 18, 1.8-10; Iudc. 20, 18. 27; 21, 2. 19; I Sam. 1, 3. 21. 24; 2, 14); da Silo veniva portata come pegno di protezione divina nella battaglia (Iudc. 20, 18 (ebr.). 28; II Sam. 4, 3; I Sam. 11, 11). Catturata dai Filistei, per le sventure che pro-
1:4
… tra l'altare ed il santuario) toccava al sacerdote; il rimanente della carne apparteneva all'offerente, il quale se ne cibava nel recinto sacro e invitava al banchetto i parenti e altre persone, specialmente i poveri (cf. Deut. 12, 12, 18; 16, 11 sgg.; I Sam. 1, 4 sgg.; Ps. 21, 26 sgg.): per la partecipazione al banchetto sacrificale era necessaria la purità legale. …
SILO (EBR. ŠILŌ O ŠILŌH, GR. ΣΗΛΏ, ΣΗΛΏΝ)
Conquistata dagli Ebrei, divenne centro dell'attività di Giosuè e delle assemblee d'Israele (Ios. 18, 8-10; 19,51; 21,2; 22,9-12). La presenza dell'Arca e del Tabernacolo fece di S. una meta di pellegrinaggi (I Sam. 1,4); in occasione di una festa annuale i Beniaminiti rapirono le ragazze danzanti (Iudc. 21, 13-23). Caduta l'Arca in potere dei Filistei e distrutto il Santuario dove dal sacerdote Eli …
1:9
… Suo padre, Elcana (v.), levita, era di Ramathaim (odierna Rentis = Arimatea) nel territorio montagnoso di Ephraim (I Sam. 1, 1). Gli fu madre Anna (v.) che, sterile, l'impetrò dal Signore (ibid. 1, 9-20) e, fattolo crescere, lo consegnò al pontefice Eli (v.) in Silo, affinché servisse il Signore in perpetuo.
1:11
alla tua serva un maschio » (I Sam. 1, 11), col nazireato (v.) perpetuo. …
Il voto poteva essere perpetuo, come sembra il caso di Sansone (Iudc. 13, 5, 7), Samuele (I Sam. 1, 11; cf. Eccl. 46, 13) e in epoca neotestamentaria Giovanni Battista (Lc. 1, 15) e Giacomo, primo vescovo di Gerusalemme (Eusebio, Hist. eccl., II, 23, 4 segg.), oppure temporaneo (in …
1:12
lata (I Sam. 1, 12-18). Sotto la sua tutela crebbe al ser-
1:16
… in cui è genitivo di qualificazione o di destinazione: « figlio di b. » (cf. « figlio d'iniquità »: II Sam. 3, 34; 7, 10; Ps. 88, 23; « figlio di morte »: I Sam. 20, 31; 26, 16; II Sam. 12, 5); Deut. 13, 13 (ebr. 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, e « uomo di b. » ('īl b. o hab-b. con l'articolo [3 volte sole]; cf. « uomo di morte »:
1:17
IONATHAN (EBR. JĒHŌNĀTHĀN E JŌNĀTHĀN; VOLGATA I. E IONATHAS)
2. Figlio di Saul; fedele e caro amico di David (v.), che ne pianse la morte immatura sul campo di Gelboe (II Sam. 14; 18, 1; 19, 1-8; 20-21, 1; 23, 15-18; 31, 2; I Sam. 1, 17-27).
1:18
… Qualche raro frammento (Gen. 4, 23 sg.; Num. 21, 27 sg.; I Sam. 1, 18-27) testimonia che non era ignota agli Ebrei la poesia di argomento profano.
1:28
1. L'oblazione dei bambini. - La consuetudine invalsa tra i genitori cristiani, almeno sin dal sec. IV, di offrire a Dio i propri figli per destinarli in perpetuo al suo servizio, oltreché essere suffragata dall'esempio della tipica offerta del piccolo Samuele (I Sam. 1, 28), era conforme ai diritti che la « patria potestas » romana e, in seguito, il « mundio » germanico riconoscevano ai genitori sui propri figli. …
1:31
… Prima stanza dell'Area fu Silo (Iudic. 20, 26; I Sam. 1, 31; quando questa città fu distrutta dai Filistei, l'Area fu trasferita a Nob. Forse non tutte le tribù stavano sotto lo stesso capo, cosicché ne risulterebbe talvolta la simultaneità …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.