2sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

3tn Heb “my mouth opens wide against.”

4tn Heb “for I rejoice in your deliverance.”

5sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

6tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

7tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.

8tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (v˙lo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (v˙lo’, “and not”).

9tc Against BHS but with the MT, the preposition (עַד, ’ad) should be taken with what follows rather than with what precedes. For this sense of the preposition see Job 25:5.

10sn The number seven is used here in an ideal sense. Elsewhere in the OT having seven children is evidence of fertility as a result of God’s blessing on the family. See, for example, Jer 15:9, Ruth 4:15.

11tn Or “languishes.”

12tn Heb “Sheol”; NAB “the nether world”; CEV “the world of the dead.”

13tn Or “lowly”; Heb “insignificant.”

14tn The imperfect verbal form, which is parallel to the participle in the preceding line, is best understood here as indicating what typically happens.

15tn Heb “a seat of honor.”

16tn Heb “guards the feet of.” The expression means that God watches over and protects the godly in all of their activities and movements. The imperfect verbal forms in v. 9 are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

17tc The translation follows the Qere and many medieval Hebrew mss in reading the plural (“his holy ones”) rather than the singular (“his holy one”) of the Kethib.

18tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

19tc The present translation follows the Qere, many medieval Hebrew manuscripts, the Syriac Peshitta, and the Vulgate in reading the plural (“his adversaries,” similarly many other English versions) rather than the singular (“his adversary”) of the Kethib.

20tn The Hebrew preposition here has the sense of “from within.”

21tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense, because at the time of Hannah’s prayer Israel did not yet have a king.

22tn Heb “the horn,” here a metaphor for power or strength. Cf. NCV “make his appointed king strong”; NLT “increases the might of his anointed one.”

23tc The LXX greatly expands v. 10 with an addition that seems to be taken from Jer 9:23-24.

sn The anointed one is the anticipated king of Israel, as the preceding line makes clear.

24tn Heb “with [or “before”] the face of.”

25tn Heb “sons of worthlessness.”

26tn Heb “they did not know the Lord.” The verb here has the semantic nuance “recognize the authority of.” Eli’s sons obviously knew who the Lord was; they served in his sanctuary. But they did not recognize his moral authority.

27tn Heb “the habit of the priests with the people [was this].”

28sn The Hebrew word occurs only twice in the OT, here and again in v. 14. Its exact meaning is not entirely clear, although from the context it appears to be a sacrificial tool used for retrieving things from boiling water.

29tn Heb “to all Israel.”

30tn Heb “living.”

31tc The translation follows the Qere and many medieval Hebrew mss (“no”) rather than the Kethib and MT, which read “to him.”

32tc Heb “the men,” which is absent from one medieval Hebrew ms, a Qumran ms, and the LXX.

33tn Heb “seed.”

34tn The MT has a masculine verb here, but in light of the context the reference must be to Hannah. It is possible that the text of the MT is incorrect here (cf. the ancient versions), in which case the text should be changed to read either a passive participle or better, the third feminine singular of the verb. If the MT is correct here, perhaps the masculine is to be understood in a nonspecific and impersonal way, allowing for a feminine antecedent. In any case, the syntax of the MT is unusual here.

35tn Heb “his.”

36tn Heb “with the Lord.” Cf. NAB, TEV “in the service of the Lord”; NIV, NRSV, NLT “in the presence of the Lord”; CEV “at the Lord’s house in Shiloh.”

37tn Heb “to all Israel.”

38tn Heb “lie with.”

39tc For “these” the LXX has “of the Lord” (κυρίου, kuriou), perhaps through the influence of the final phrase of v. 24 (“the people of the Lord”). Somewhat less likely is the view that the MT reading is due to a distorted dittography of the first word of v. 24. The Vulgate lacks the word.

40tn Heb “no.”

41tn Heb “they”; the referent (Eli’s sons) has been specified in the translation for clarity.

42tn Heb “desired.”

43tn The infinitive absolute appears before the finite verb for emphasis.

44tn Heb “to your father’s” (also in vv. 28, 30).

45tn Heb “him”; the referent (Eli’s ancestor, i.e., Aaron) has been specified in the translation for clarity.

46tc The MT has a plural “you” here, but the LXX and a Qumran ms have the singular. The singular may be the correct reading; the verb “you have honored” later in the verse is singular even in the MT. However, it is more probable that the Lord here refers to Eli and his sons. Note the plural in the second half of the verse (“you have made yourselves fat”).

47tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.

48tn The infinitive absolute appears before the finite verb for emphasis.

49tn Heb “walk about before.”

50tn Heb “may it be far removed from me.”

51tn Heb “chop off your arm.” The arm here symbolizes strength and activity.

52tn Heb “arm.”

53tn Heb “you will see [the] trouble of [the] dwelling place.” Since God’s dwelling place/sanctuary is in view, the pronoun is supplied in the translation (see v. 29).

54tn Heb “in all which he does good with Israel.”

55tc The LXX and a Qumran manuscript have the first person pronoun “my” here.

56tn Heb “all the days.”

57tc The LXX, a Qumran ms, and a few old Latin mss have the third person pronominal suffix “his” here.

58tn Heb “to cause your eyes to fail.” Elsewhere this verb, when used of eyes, refers to bloodshot eyes resulting from weeping, prolonged staring, or illness (see Lev 26:16; Pss 69:3; 119:82; Lam 2:11; 4:17).

59tn Heb “and to cause your soul grief.”

60tn Heb “and all the increase of your house.”

61tc The text is difficult. The MT literally says “they will die [as] men.” Apparently the meaning is that they will be cut off in the prime of their life without reaching old age. The LXX and a Qumran ms, however, have the additional word “sword” (“they will die by the sword of men”). This is an easier reading (cf. NAB, NRSV, TEV, CEV, NLT), but that fact is not in favor of its originality.

62tn Heb “and this to you [is] the sign which will come to both of your sons.”

63tn Heb “house.”

64tn Heb “and he will walk about before my anointed one all the days.”

65tn Heb “a piece of silver” (so KJV, NAB, NASB, NIV, NRSV).