The description of the boy Jesus in Luke 2.52 echoes this description of Samuel.

The boy Samuel: while Samuel was clearly still “young” at the time he reached this point in his life, some languages may require a different term from the one used in verses 11 and 21. And almost certainly the word will be different from that used to translate the same Hebrew word (“child”) in 1.22, 24, 25, and 27. The Hebrew word refers to a wide range of ages, including babies, teenagers, and men around age thirty. In all instances it seems to refer to any young man from birth to just before marriage. Samuel was clearly not an infant, but neither was he a fully grown man.

New Jewish Publication Society’s Tanakh again uses the transition word “meanwhile” (see verse 21) to show that Samuel’s growth was taking place simultaneously with the other events described in verses 22-25.

The word translated grow … in stature is used in the Old Testament of becoming great, wealthy, or well liked (Gen 26.13; 2 Chr 17.12), but in this context it may mean simply growing up physically. Modern versions are divided on the meaning here. Many use the word “stature,” which is equally ambiguous. But Traduction œcuménique de la Bible, for example, speaks of growing in “height,” while New Jewish Publication Society’s Tanakh speaks of “esteem.”

Men: the Hebrew noun does not intend to exclude women. Many contemporary translations say “the people” (New Revised Standard Version, Revised English Bible, New Jerusalem Bible).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Why then look with greedy eye at my sacrifices and my offerings which I commanded: the Masoretic Text says “Why do you [plural] kick at my sacrifice and my offering that I commanded dwelling [or, envy].” The second person plural pronoun is generally thought to refer to Eli and his sons, that is, the priesthood in general. There are several other problems of interpretation in this verse:
(1) The first verb in this verse in the Masoretic Text means “to stamp [or, to kick].” The sense is well expressed in translations such as “Why do you scorn” (New International Version), “Why do you show disrespect for” (Revised English Bible), or “Why do you trample on” (New Jerusalem Bible and Traduction œcuménique de la Bible).
(2) The precise meaning of the Hebrew noun following the verb commanded is uncertain and is in fact not even translated by Revised Standard Version or Good News Translation! The noun may mean “dwelling” or “enduring,” or it may mean “envy.” See also verse 32 below. Here are some possible approaches to the problem:
(a) If the meaning is taken as “enduring,” one may translate “Why have you [plural] trampled upon my sacrifices and offering which I have commanded permanently?” (La Bible Pléiade).
(b) If, however, the meaning is taken as “dwelling,” the translation may state “Why do you trample on the offering and on the sacrifice which I have ordered for my Dwelling [the Temple]?” (so New Jerusalem Bible; similarly New International Version, Osty-Trinquet).
(c) The third possibility is to take the noun as meaning “envy.” This meaning seems to lie behind the Septuagint translation “with greedy eye.” One will then translate “Why do you [singular] trample with envy on my sacrifice and offering which I commanded?” Critique Textuelle de l’Ancien Testament, however, gives a {C} rating to the noun in the Masoretic Text.

But there is a textual problem also. A small change in the Hebrew verb gives the sense “Why do you [singular] look?” instead of “Why do you [plural] trample?” Indeed, the Septuagint and a Qumran manuscript say “Why do you [singular] look with greedy eye?” Translations such as Revised Standard Version, New Revised Standard Version, and Good News Translation follow the Septuagint here.

Critique Textuelle de l’Ancien Testament gives a {B} rating to the verb “trample on” in the Masoretic Text and recommends a translation such as that of La Bible Pléiade, cited above.

Sacrifices and offerings: these two words are usually distinguished in English by considering the second a general term for anything offered to God, while the first is often more specifically thought of as being related to the killing of animals to present to God. But many languages do not possess separate words for these two notions. So the two together may have to be translated “the things you bring to me” or “the objects that you offer to me.” See also 3.14.

By fattening yourselves: the Hebrew verb has a second person plural suffix that includes Eli along with his sons. Perhaps the implication is that Eli also, and not only his sons, ate from the choicest parts. Or perhaps Eli was considered at fault for not having control over his sons’ behavior. Though several translations say “letting them fatten themselves” (Good News Translation, Nova Tradução na Linguagem de Hoje and similarly Revised English Bible), translators should follow the Hebrew text, as do Revised Standard Version, New American Bible, New Jewish Publication Society’s Tanakh, and Bible en français courant. The choicest parts of every offering is literally “the first of every offering,” referring to the fat that was supposed to be burned.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Therefore introduces the declaration of Yahweh, which is based on the actions of the priests previously described. The transition word is omitted by Good News Translation and a few other versions, but it may be better in some languages to include a transition marker showing this relationship. La Bible Pléiade begins this verse “That is why,” and New Century Version has “So.”

The avoidance of the quotation within another quotation in Good News Translation will be a good model for other languages. In the present context this will mean changing the LORD the God of Israel declares to “I, the LORD God of Israel, declare” or something similar.

I promised: literally “to say, I said.” Regarding this emphatic construction, see “Translating the Books of Samuel,” pages 20 and following. Attempting to capture the emphatic nature of this construction, Traduction œcuménique de la Bible says “Yes, I had said,” and La Bible Pléiade says “I had indeed said.” Fox attempts to capture the emphatic construction by saying “I had said, yes, said.” Nearly all versions render this “I promised.” The rendering in New Jewish Publication Society’s Tanakh (“Assuredly … I intended”) seems too weak. In the commentary section Anchor Bible paraphrases the whole statement as follows: “Although I did say that your family would serve me as priests forever, I will now permit nothing of the kind!” (page 90). The past tense of the verb is especially critical here because it stands in sharp contrast with the subsequent present tense declaration of God later in this verse.

Your house and the house of your father: the promise to Aaron and his descendants had been that they would be priests forever (see Exo 29.9; Num 25.10-13). Since this promise had been made long before, Good News Translation adds the words “in the past” (so also New American Bible).

Go in and out before me: the words go in and out translate a single verb in Hebrew that literally means “walk back and forth.” But in this context it is better translated “to remain in my service” (New Jewish Publication Society’s Tanakh), “to serve before me” (Revised English Bible), or “to minister in my presence” (New Jerusalem Bible). See also verse 35.

But now: the contrast between what God had promised in the past and what he says that he will do now is clearly expressed in Revised English Bible: “The LORD’s word was: I promise that your house and your father’s house will serve before me for all time. But now his word is: I shall have no such thing: I shall honour those who honour me, and those who despise me will meet with contempt.”

Far be it from me: these words express indignation and rejection (see Gen 18.25; 44.7, 17), in this case God’s rejection of his earlier promise. Revised English Bible translates these words “I shall have no such thing.” See the same expression in 12.23; 20.9; 2 Sam 20.20; 23.17.

Shall be lightly esteemed: the Hebrew verb means “be small” or “be of little account.” Many versions in English render the Hebrew with a passive verb such as “shall be accursed” (New American Bible), “shall be treated with contempt” (New Revised Standard Version), or “shall be dishonored” (New Jewish Publication Society’s Tanakh). In many languages it will be necessary to use a verb in the active voice and make the agent explicit. Since God is the one who will honor, it is most probable that God is the implied agent who will lightly esteem (or, as New Century Version has it, “dishonor”) those who despise him.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Behold: the focusing particle directs the attention of the reader or hearer in a particular way to what is about to be said, since verses 31 and 32 seem to be the climax of the divine message. Various ways of attempting to express this in English include Behold (Revised Standard Version), “See” (New Revised Standard Version), “Listen” (Good News Translation), “Yes” (New American Bible), “Be sure” (New Jerusalem Bible), and “Here” (Fox).

The prophecy in verses 31-32 will be fulfilled when Saul has all of the priests at Nob murdered (see 22.16-19). The verb cut off is used figuratively in the sense of “destroy” (New Century Version) or “eliminate.” Revised English Bible attempts to preserve the imagery of the Hebrew verb by saying “when I shall lop off every limb of your own and of your father’s family,” but the meaning may be vague to many readers.

Your strength … the strength of your father’s house: literally “your arm and the arm of the house of your father.” On the basis of the Septuagint, Anchor Bible reconstructs the original Hebrew text to say “your descendants and the descendants of your father’s house.” Even though Anchor Bible no doubt correctly expresses the basic meaning of the Hebrew, there is no need to change the Masoretic Text. Good News Translation also provides a good model: “your family and your clan.”

In Hebrew thought the “arm” symbolized power, and this figurative sense is found frequently in the Old Testament. It is not just the descendants of Eli who will be killed, but specifically “the young men” (Good News Translation), who are vigorous and at the peak of their strength. Compare Parola Del Signore: La Bibbia in Lingua Corrente, “I will cause to be killed in the prime of life all the young men of your family: among your kin there will not be any old people.”

Your father’s house: in verses 27, 28, and 30, father refers to Aaron, whose descendants were to function as priests (see Exo 28–29, especially 28.1). It is questionable whether Zadok (see the comments on verse 35) was actually descended from Aaron, though the book of 1 Chronicles (see 6.1-8, 50-53) includes him as a descendant of Aaron. If one accepts that Zadok was a descendant of Aaron, then the word father here in verse 31 must refer only to priests descended from Eli’s family and not to the larger group of priests descended from Aaron. See the Parola Del Signore: La Bibbia in Lingua Corrente translation cited in the preceding paragraph.

In your house is likewise a reference to the family or descendants of Eli.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

This verse is especially difficult because there are a number of different but related exegetical problems, as well as serious textual difficulties. The whole of 31b and 32a is omitted in the ancient Greek translation and in the text of an important manuscript from Qumran, so that the words and there shall not be an old man in your house for ever appear only once, and the whole first part of this verse as presented in Revised Standard Version is missing. Both Anchor Bible and Klein translate the shorter text. But Critique Textuelle de l’Ancien Testament recommends translating the longer text and adopting the interpretation found in La Bible Pléiade (see below).

The words in distress you will look with envious eye correspond to a Hebrew text that may be translated in several different ways. The Hebrew consists of the verb you will look followed by two nouns. Part of the difficulty is that the meanings of the two Hebrew nouns in this clause are uncertain. The noun rendered distress may mean either “distress” or “enemy.” The second noun, which is discussed above in verse 29, may mean “dwelling,” “enduring,” or “envy.” Some renderings are:

(1) “you will see distress in my dwelling” (New International Version)
(2) “you will resent” (Revised English Bible)
(3) “you will witness a disappointed rival” (New American Bible)
(4) “you will feel anguish permanently” (La Bible Pléiade)
(5) “you will see with envy” (Nueva Biblia Española)

The complete text of New International Version reads “and you will see distress in my dwelling. Although good will be done to Israel, in your family line there will never be an old man.” La Bible Pléiade, on the other hand, says “You will feel anguish permanently, while everything will go well for Israel, and there will never be an old man in your house.”

The conjunction, which is translated and in Revised Standard Version, may be better rendered as “but” (New Jerusalem Bible and Good News Translation), since there seems to be an implied contrast. But this will depend on which interpretation is adopted. As already indicated, Critique Textuelle de l’Ancien Testament recommends the understanding of La Bible Pléiade rather than that of New International Version.

As in verse 29 above, Revised Standard Version has followed one form of the Septuagint not found in other Greek manuscripts, by reading you will look with greedy eye.

The prosperity which shall be bestowed renders an active verb in the third person singular in Hebrew: “he will do good.” Since God is the speaker, Good News Translation changes to first person singular.

Israel here refers to Israelite people. Since Eli is himself an Israelite, Good News Translation adds “other” people of Israel. Throughout this verse the pronouns you and your may refer to Eli’s descendants (but see the comments on verse 33).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The man of you whom I shall not cut off is an indirect reference to Abiathar (see 22.20-23). Solomon will later remove Abiathar from serving as priest and banish him to his home town of Anathoth (1 Kgs 2.26-27). The wording of Revised Standard Version is awkward and may be better rendered positively as in Bible en français courant, “However, I will keep one of your descendants [near my altar]” or something similar. However, the translation of New International Version (“every one of you”) seems to be off the mark. The verb rendered cut off is a different verb in Hebrew from that translated “cut off” in verse 31; but it is also used figuratively to mean “to destroy” or “to eliminate.” Revised English Bible says “If I allow any to survive to serve my altar.” In some Old Testament texts where this verb is used, it is difficult to know whether the meaning is “to kill” or “to separate or expel” from the community. (See, for example, 28.9.)

His eyes … his heart: the Hebrew says “your [singular] eyes” and “your [singular] heart.” It has seemed impossible to many interpreters to think that the fate of Abiathar, long after Eli’s death, will cause Eli sorrow. Many translations therefore follow the Septuagint and a manuscript from Qumran, which say “his eyes” and “his soul.” Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text, stating that even though Eli will be dead, he will suffer by seeing Abiathar banished by Solomon. New International Version, which attempts to translate the Hebrew, says “Every one of you that I do not cut off from my altar will be spared only to blind your eyes with tears and to grieve your heart.” See also New Jewish Publication Society’s Tanakh, “I shall not cut off all your offspring from My altar; [but] to make your eyes pine and your spirit languish, all the increase in your house shall die as [ordinary] men.” The recommendation of Critique Textuelle de l’Ancien Testament as well as the translations in New International Version and New Jewish Publication Society’s Tanakh attempt to make sense of the second person pronouns in Hebrew, but such translations seem to force a strange meaning. Translators may follow the models of Revised Standard Version and Good News Translation in reading “his” instead of “your.”

Weep out his eyes: the Hebrew verb means “to complete” or “to use up.” Klein and New Century Version say “will wear out his eyes,” and La Bible du Semeur says “wear out his eyes by crying.” But more natural English will be “for his eyes to go blind” (New Jerusalem Bible) or simply “become blind” (Good News Translation).

Grieve his heart: the verb translated grieve occurs only here in the Old Testament, and the root from which this verb form comes is uncertain. The sense seems to be “to grieve,” “despair,” or “mourn.” The words his heart (literally “your soul/life/breath”) may be redundant in some languages, in which case Good News Translation may provide a good model.

Shall die by the sword of men: Revised Standard Version follows the Septuagint by inserting the words by the sword. Revised English Bible (“and his issue will be weaklings and die off”) is based on a change of vowels in the Hebrew text. Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text. The sense of the Hebrew “shall die as men” is disputed. New International Version, Traduction œcuménique de la Bible, and Parola Del Signore: La Bibbia in Lingua Corrente understand this to mean “die in the prime of life.” Similar Stuttgarter Erklärungsbibel: “when they have become men.”

According to Critique Textuelle de l’Ancien Testament, however, the sense is that they will die as ordinary men, that is, they will no longer be serving as priests at the time they die. The New Jewish Publication Society’s Tanakh translation, cited two paragraphs above, appears to follow the interpretation recommended by Critique Textuelle de l’Ancien Testament for the last part of this verse. If translators accept this interpretation, it may be necessary to be more explicit: “all of your descendants will die at a time when they are no longer serving as priests” (similarly Bible en français courant).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The words this which shall befall your two sons is awkward English and is reworded in New Revised Standard Version as “the fate of your two sons.” Others may say something like “what happens to your two sons” (New International Version), but in some cases the whole verse may need to be restructured along the lines of Good News Translation, or possibly of New Century Version, which uses two separate sentences: “I will give you a sign. Both your sons, Hophni and Phinehas, will die on the same day.”

A sign is a clear indication or proof that what the prophet has just said is true. Eli himself will not live to see the tragedies prophesied in verses 31-33, but the death of his two sons will be a sign that these things will indeed happen.

Hophni and Phinehas were first mentioned by name in 1.3. Though they are in focus in the account in verses 12-17, they are not mentioned by name there.

Both of them … on the same day: see 4.11 for the realization of this prophecy.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .