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1 Samuel 2:27 [study!]

American Standard Version (ASV 1901) [2]
— And there came a man of God unto Eli, and said unto him, Thus saith Jehovah, Did I reveal myself unto the house of thy father, when they were in Egypt [in bondage] to Pharaoh's house?
King James Version (KJV 1769)
— And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaoh's house?
New American Standard Bible (NASB ©1995)
— Then a man of God came to Eli and said to him, “Thus says the LORD, ‘Did I [not] indeed reveal Myself to the house of your father when they were in Egypt [in bondage] to Pharaoh’s house?
Webster's Revision of the KJB (WEB 1833)
— And there came a man of God to Eli, and said to him, Thus saith the LORD, Did I plainly appear to the house of thy father, when they were in Egypt in Pharaoh's house?
Darby's Translation (DBY 1890)
— And there came a man of God to Eli and said to him, Thus saith Jehovah: Did I plainly reveal myself to the house of thy father when they were in Egypt, in Pharaoh's house,
Rotherham's Emphasized Bible (EBR 1902)
— And there came a man of God, unto Eli,—and said unto him—Thus, saith Yahweh, I, did indeed reveal myself, unto the house of thy father, when they were in Egypt, as servants unto the house of Pharaoh;
Young's Literal Translation (YLT 1898)
— And there cometh a man of God unto Eli, and saith unto him, 'Thus said Jehovah, Was I really revealed unto the house of thy father in their being in Egypt, before Pharaoh's house,
Douay-Rheims Challoner Revision (DR 1750)
— And there came a man of God to Heli, and said to him: Thus saith the Lord: Did I not plainly appear to thy father's house, when they were in Egypt in the house of Pharao?
Original King James Bible (AV 1611) [2]
— And there came a man of God vnto Eli, and saide vnto him, Thus saith the LORD, Did I plainely appeare vnto the house of thy father, when they were in Egypt in Pharaohs house?
Brenton Greek Septuagint (LXX, Restored Names)
— And a man of God came to Eli{gr.Heli}, and said, Thus says the Lord, I plainly revealed myself to the house of thy father, when they were servants in Mizraim{gr.Egypt} to the house of Pharaoh{gr.Pharao}.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And there came a man of Elohim unto Eli, and said unto him, Thus saith Yahweh, Did I plainly appear unto the house of thy father, when they were in Mitzrayim in Paroh's house?

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And there came 935
{0935} Prime
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
a man 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
of lhm אֱלֹהִים 430
{0430} Prime
אֱלֹהִים
'elohiym
{el-o-heem'}
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
`l עֵלִי, 5941
{5941} Prime
עֵלִי
`Eliy
{ay-lee'}
From H5927; lofty; Eli, an Israelitish high priest.
and said 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
him, Thus x3541
(3541) Complement
כֹּה
koh
{ko}
From the prefix K and H1931; properly like this, that is, by implication (of manner) thus (or so); also (of place) here (or hither); or (of time) now.
saith 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
Yhw יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
Did I plainly y1540
[1540] Standard
גָּלַה
galah
{gaw-law'}
A primitive root; to denude (especially in a disgraceful sense); by implication to exile (captives being usually stripped); figuratively to reveal.
z8736
<8736> Grammar
Stem - Niphal (See H8833)
Mood - Infinitive (See H8812)
Count - 240
appear 1540
{1540} Prime
גָּלַה
galah
{gaw-law'}
A primitive root; to denude (especially in a disgraceful sense); by implication to exile (captives being usually stripped); figuratively to reveal.
z8738
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
the house 1004
{1004} Prime
בַּיִת
bayith
{bah'-yith}
Probably from H1129 abbreviated; a house (in the greatest variation of applications, especially family, etc.).
of thy father, 1
{0001} Prime
אָב
'ab
{awb}
A primitive word; father in a literal and immediate, or figurative and remote application.
when they were x1961
(1961) Complement
הָיָה
hayah
{haw-yaw'}
A primitive root (compare H1933); to exist, that is, be or become, come to pass (always emphatic, and not a mere copula or auxiliary).
in Mixrayim מִצרַיִם 4714
{4714} Prime
מִצְרַיִם
Mitsrayim
{mits-rah'-yim}
Dual of H4693; Mitsrajim, that is, Upper and Lower Egypt.
in Par`'s פַּרעֹה 6547
{6547} Prime
פַּרְעֹה
Par`oh
{par-o'}
Of Egyptian derivation; Paroh, a generic title of Egyptian kings.
house? 1004
{1004} Prime
בַּיִת
bayith
{bah'-yith}
Probably from H1129 abbreviated; a house (in the greatest variation of applications, especially family, etc.).
Jamieson-Fausset-Brown Commentary

1 Samuel 2:27

_ _ 1 Samuel 2:27-35. A prophecy against Eli’s house.

_ _ there came a man of God unto Eli, and said ... that there shall not be an old man in thine house — So much importance has always, in the East, been attached to old age, that it would be felt to be a great calamity, and sensibly to lower the respectability of any family which could boast of few or no old men. The prediction of this prophet was fully confirmed by the afflictions, degradation, poverty, and many untimely deaths with which the house of Eli was visited after its announcement (see 1 Samuel 4:11; 1 Samuel 14:3; 1 Samuel 22:18-23; 1 Kings 2:27).

Matthew Henry's Commentary

1 Samuel 2:27-36

_ _ Eli reproved his sons too gently, and did not threaten them as he should, and therefore God sent a prophet to him to reprove him sharply, and to threaten him, because, by his indulgence of them, he had strengthened their hands in their wickedness. If good men be wanting in their duty, and by their carelessness and remissness contribute any thing to the sin of sinners, they must expect both to hear of it and to smart for it. Eli's family was now nearer to God than all the families of the earth, and therefore he will punish them, Amos 3:2. The message is sent to Eli himself, because God would bring him to repentance and save him; not to his sons, whom he had determined to destroy. And it might have been a means of awakening him to do his duty at last, and so to have prevented the judgment, but we do not find it had any great effect upon him. The message this prophet delivers from God is very close.

_ _ I. He reminds him of the great things God had done for the house of his fathers and for his family. He appeared to Aaron in Egypt (Exodus 4:27), in the house of bondage, as a token of further favour which he designed for him, 1 Samuel 2:27. He advanced him to the priesthood, entailed it upon his family, and thereby dignified it above any of the families of Israel. He entrusted him with honourable work, to offer on God's altar, to burn incense, and to wear that ephod in which was the breast-plate of judgment. He settled upon him an honourable maintenance, a share out of all the offerings made by fire, 1 Samuel 2:28. What could he have done more for them, to engage them to be faithful to him? Note, The distinguishing favours we have received from God, especially those of the spiritual priesthood, are great aggravations of sin, and will be remembered against us in the day of account, if we profane our crown and betray our trusts, Deuteronomy 32:6; 2 Samuel 12:7, 2 Samuel 12:8.

_ _ II. He exhibits a high charge against him and his family. His children did wickedly, and he connived at it, and thereby involved himself in the guilt; the indictment therefore runs against them all, 1 Samuel 2:29. 1. His sons had impiously profaned the holy things of God: “You kick at my sacrifice which I have commanded; not only trample upon the institution as a mean thing, but spurn at it as a thing you hate to be tied up to.” They did the utmost despite imaginable to the offerings of the Lord when they committed all that outrage and rapine about them that we read of, and violently plundered the pots on which, in effect, Holiness to the Lord was written (Zechariah 14:20), and took that fat to themselves which God had appointed to be burnt on his altar. 2. Eli had bolstered them up in it, by not punishing their insolence and impiety: “Thou for thy part honourest thy sons above me,” that is, “thou hadst rather see my offerings disgraced by their profanation of them than see thy sons disgraced by a legal censure upon them for so doing, which ought to have been inflicted, even to suspension and deprivation ab officio et beneficioof their office and its emoluments.” Those that allow and countenance their children in any evil way, and do not use their authority to restrain and punish them, do in effect honour them more than God, being more tender of their reputation than of his glory and more desirous to humour them than to honour him. 3. They had all shared in the gains of the sacrilege. It is to be feared that Eli himself, though he disliked and reproved the abuses they committed, yet did not forbear to eat of the roast meat they sacrilegiously got, 1 Samuel 2:15. He was a fat heavy man (1 Samuel 4:18), and therefore it is charged upon the whole family (though Hophni and Phinehas were principally guilty), You make yourselves fat with the chief of all the offerings. God gave them sufficient to feed them, but that would not suffice; they made themselves fat, and served their lusts with that which God was to be served with. See Hosea 4:8.

_ _ III. He declares the cutting off of the entail of the high priesthood from his family (1 Samuel 2:30): “The Lord God of Israel, who is jealous for his own honour and Israel's, says, and lets thee know it, that thy commission is revoked and superseded.” I said, indeed, that thy house, and the house of thy father Ithamar (for from that younger son of Aaron Eli descended), should walk before me for ever. Upon what occasion the dignity of the high priesthood was transferred from the family of Eleazar to that of Ithamar does not appear; but it seems this had been done, and Eli stood fair to have that honour perpetuated to his posterity. But observe, the promise carried its own condition along with it: They shall walk before me forever, that is, “they shall have the honour, provided they faithfully do the service.” Walking before God is the great condition of the covenant, Genesis 17:1. Let them set me before their face, and I will set them before my face continually (Psalms 41:12), otherwise not. But now the Lord says, Be it far from me. “Now that you cast me off you can expect no other than that I should cast you off; you will not walk before me as you should, and therefore you shall not.” Such wicked and abusive servants God will discard, and turn out of his service. Some think there is a further reach in this recall of the grant, and that it was not only to be fulfilled shortly in the deposing of the posterity of Eli, when Zadok, who descended from Eleazar, was put in Abiathar's room, but it was to have its complete accomplishment at length in the total abolition of the Levitical priesthood by the priesthood of Christ.

_ _ IV. He gives a good reason for this revocation, taken from a settled and standing rule of God's government, according to which all must expect to be dealt with (like that by which Cain was tried, Genesis 4:7): Those that honour me I will honour, and those that despise me shall be lightly esteemed.

_ _ 1. Observe in general, (1.) That God is the fountain of honour and dishonour; he can exalt the meanest and put contempt upon the greatest. (2.) As we deal with God we must expect to be dealt with by him, and yet more favourably than we deserve. See Psalms 18:25, Psalms 18:26.

_ _ 2. Particularly, (1.) Be it spoken, to the everlasting reputation of religion or of serious godliness, that it gives honour to God and puts honour upon men. By it we seek and serve the glory of God, and he will be behind-hand with none that do so, but here and hereafter will secure their glory. The way to be truly great is to be truly good. If we humble and deny ourselves in any thing to honour God, and have a single eye to him in it, we may depend upon this promise, he will put the best honour upon us. See John 12:26. (2.) Be it spoken, to the everlasting reproach of impiety or profaneness, that this does dishonour to God (despises the greatest and best of beings, whom angels adore) and will bring dishonour upon men, for those that do so shall be lightly esteemed; not only God will lightly esteem them (that perhaps they will not regard, as those that honour him value his honour, of whom therefore it is said, I will honour them), but they shall be lightly esteemed by all the world; the very honour they are proud of shall be laid in the dust; they shall see themselves despised by all mankind, their names a reproach; when they are gone, their memory shall rot, and, when they rise again, it shall be to everlasting shame and contempt. The dishonour which their impotent malice puts upon God and his omnipotent justice will return upon their own heads, Psalms 79:12.

_ _ V. He foretels the particular judgments which should come upon his family, to its perpetual ignominy. A curse should be entailed upon his posterity, and a terrible curse it is, and shows how jealous God is in the matters of his worship and how ill he takes it when those who are bound by their character and profession to preserve and advance the interests of his glory are false to their trust, and betray them. If God's ministers be vicious and profane, of how much sorer punishment will they be thought worthy, here and for ever, than other sinners! Let such read the doom here passed on Eli's house, and tremble. It is threatened,

_ _ 1. That their power should be broken (1 Samuel 2:31): I will cut off thy arm, and the arm of thy father's house. They should be stripped of all their authority, should be deposed, and have no influence upon the people as they had had. God would make them contemptible and base. See Malachi 2:8, Malachi 2:9. The sons had abused their power to oppress the people and encroach upon their rights, and the father had not used his power, as he ought to have done, to restrain and punish them, and therefore it was justly threatened that the arm should be cut off which was not stretched out as it should have been.

_ _ 2. That their lives should be shortened. He was himself an old man; but instead of using the wisdom, gravity, experience, and authority of his age, for the service of God and the support of religion, he had suffered the infirmities of age to make him more cool and remiss in his duty, and therefore it is here threatened that none of his posterity should live to be old, 1 Samuel 2:31, 1 Samuel 2:32. It is twice spoken: “There shall not be an old man in thy house for ever;” and again (1 Samuel 2:33), “All the increase of thy house, from generation to generation, shall die in the flower of their age, when they are in the midst of the years of their service,” so that though the family should not be extinct, yet it should never be considerable, nor should any member of it come to be eminent in his day. Bishop Patrick relates, out of some of the Jewish writers, that long after this, there being a family in Jerusalem none of which commonly lived above eighteen years, upon search it was found that they descended from the house of Eli, on which this sentence was passed.

_ _ 3. That all their comforts should be embittered. (1.) The comfort they had in the sanctuary, in its wealth and prosperity: Thou shalt see an enemy in my habitation. This was fulfilled in the Philistines' invasions and the mischiefs they did to Israel, by which the country was impoverished (1 Samuel 13:19), and no doubt the priests' incomes were thereby very much impaired. The captivity of the ark was such an act of hostility committed upon God's habitation as broke Eli's heart. As it is a blessing to a family to see peace upon Israel (Psalms 128:5, Psalms 128:6), so the contrary is a sore judgment upon a family, especially a family of priests. (2.) The comfort of their children: “The man of thine whom I shall not cut off by an untimely death shall live to be a blot and burden to the family, a scandal and vexation to his relations; he shall be to consume thy eyes and grieve thy heart, for his foolishness or his sickliness, his wickedness or his poverty.” Grief for a dead child is great, but for a bad child often greater.

_ _ 4. That their substance should be wasted and they should be reduced to extreme poverty (1 Samuel 2:36): “He that is left alive in thy house shall have little joy of his life, for want of a livelihood; he shall come and crouch to the succeeding family for a subsistence.” (1.) He shall beg for the smallest alms — a piece of silver (and the word signifies the least piece) and a morsel of bread. See how this answered the sin. Eli's sons must have the best pieces of flesh, but their sons will be glad of a morsel of bread. Note, Want is the just punishment of wantonness. Those who could not be content without dainties and varieties are brought, they or theirs, to want necessaries, and the Lord is righteous in thus visiting them. (2.) He shall beg for the meanest office: Put me into somewhat belonging to the priesthood (as it is in the original); make me as one of the hired servants, the fittest place for a prodigal. Plenty and power are forfeited when they are abused. They should not be able to pretend to any good preferment, not to any place at the altar, but should petition for some poor employment, be the work ever so hard and the wages ever so small, so they might but get bread. This, it is probable, was fully accomplished when Abiathar, who was of Eli's race, was deposed by Solomon for treason, and he and his turned out of office in the temple (1 Kings 2:26, 1 Kings 2:27), by which it is easy to think his posterity were reduced to the extremities here described.

_ _ 5. That God would shortly begin to execute these judgments in the death of Hophni and Phinehas, the sad tidings of which Eli himself should live to hear: This shall be a sign to thee, 1 Samuel 2:34. When thou hearest it, say, “Now the word of God begins to operate; here is one threatening fulfilled, from which I infer that all the rest will be fulfilled in their order.” Hophni and Phinehas had many a time sinned together, and it is here foretold that they should die together both in one day. Bind these tares in a bundle for the fire. This was fulfilled, 1 Samuel 4:11.

_ _ VI. In the midst of all these threatenings against the house of Eli, here is mercy promised to Israel (v. 35): I will raise me up a faithful priest. 1. This was fulfilled in Zadoc, of the family of Eleazar, who came into Abiathar's place in the beginning of Solomon's reign, and was faithful to his trust; and the high priests were of his posterity as long as the Levitical priesthood continued. Note, The wickedness of ministers, though it destroy themselves, yet it shall not destroy the ministry. How bad soever the officers are, the office shall continue always to the end of the world. If some betray their trust, yet others shall be raised up that will be true to it. God's work shall never fall to the ground for want of hands to carry it on. The high priest is here said to walk before God's anointed (that is, David and his seed) because he wore the breast-plate of judgment, which he was to consult, not in common cases, but for the king, in the affairs of state. Note, Notwithstanding the degeneracy we see and lament in many families, God will secure to himself a succession. If some grow worse than their ancestors, others, to balance that, shall grow better. 2. It has its full accomplishment in the priesthood of Christ, that merciful and faithful high priest whom God raised up when the Levitical priesthood was thrown off, who in all things did his father's mind, and for whom God will build a sure house, build it on a rock, so that the gates of hell cannot prevail against it.

John Wesley's Explanatory Notes

1 Samuel 2:27

Man of God — That is, a prophet sent from God.

Geneva Bible Translation Notes

1 Samuel 2:27

And there came a man of God unto Eli, and said unto him, Thus saith the LORD, Did I plainly appear unto the house of thy (s) father, when they were in Egypt in Pharaoh's house?

(s) That is, Aaron.

Cross-Reference Topical ResearchStrong's Concordance
a man:

1 Samuel 9:4 And he passed through mount Ephraim, and passed through the land of Shalisha, but they found [them] not: then they passed through the land of Shalim, and [there they were] not: and he passed through the land of the Benjamites, but they found [them] not.
Deuteronomy 33:1 And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
Judges 6:8 That the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage;
Judges 13:6 Then the woman came and told her husband, saying, A man of God came unto me, and his countenance [was] like the countenance of an angel of God, very terrible: but I asked him not whence he [was], neither told he me his name:
1 Kings 13:1 And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense.
1 Timothy 6:11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.
2 Peter 1:21 For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.

Did I:

Exodus 4:14 And the anger of the LORD was kindled against Moses, and he said, [Is] not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart.
Exodus 4:27 And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him.
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Ex 4:14, 27. Dt 33:1. Jg 6:8; 13:6. 1S 9:4. 1K 13:1. 1Ti 6:11. 2P 1:21.

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