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Nach YomiI Samuel · שמואל א׳Chapter 3

I Samuel 3

שמואל א׳ פרק ג׳

Section: נביאים · נביאים ראשונים | Book: I Samuel | Chapter: 3 of 31 | Day: 48 of 742

Date: March 31, 2026

קלאוד על הנ״ך

The call of Samuel is one of the great inaugural visions in prophetic literature, and its narrative artistry is as carefully constructed as its theological message is profound. The chapter opens with a quietly devastating observation: “the word of God was rare in those days; prophecy was not widespread” (ודבר ה’ היה יקר בימים ההם אין חזון נפרץ). Rashi explains that יקר here means “withheld” rather than “precious” — prophecy was not merely valued but genuinely scarce. The Radak amplifies this, noting that the era’s spiritual drought meant that even when prophetic communication occurred, it was “fenced in and sealed” (נגדר וסתום). Into this vacuum steps a boy who does not yet know God and has never experienced revelation, lying in the Levite quarters near the Ark while the lamp of God still flickers in the predawn darkness.

The threefold calling of Samuel — and his innocent misidentification of the divine voice as Eli’s — is both literary masterpiece and theological statement. Samuel’s repeated “Here I am” (הנני) to Eli mirrors the language of prophetic readiness found in Abraham, Moses, and Isaiah, yet here it is misdirected, underlining how foreign the prophetic experience has become even within the precincts of the Tabernacle. The Radak observes a poignant irony in the scene: Eli’s physical blindness (verse 2) parallels his diminishing spiritual vision, while Samuel’s inability to recognize God’s voice reflects not personal failing but the poverty of an age in which no one could teach him what revelation felt like. It is Eli himself, the aging priest whose own prophetic light is fading, who must instruct Samuel in how to receive the word of God — “Speak, Lord, for Your servant is listening” (דבר ה’ כי שומע עבדך).

The content of Samuel’s first prophecy is devastating: a confirmation of the doom pronounced upon Eli’s house in the previous chapter for the sacrilege of his sons Hophni and Phinehas, and for Eli’s failure to restrain them. The text emphasizes that this iniquity will never be expiated by sacrifice or offering (לא יתכפר עון בית עלי בזבח ובמנחה), a startling declaration within the very walls of the sacrificial sanctuary. The message is clear: when the priesthood itself corrupts the system of atonement, that system can no longer save it. Samuel’s terror at reporting this vision to Eli the next morning is palpable — he opens the doors of the House of God as though nothing has happened and must be coaxed by Eli’s solemn adjuration to reveal the truth.

Eli’s response to the prophecy of his house’s destruction — “God will always do what is right” (ה’ הוא הטוב בעיניו יעשה) — is one of the most quietly powerful moments in the Tanakh. It echoes his earlier acceptance of the man of God’s oracle in chapter 2, and it stands in stark contrast to the defiance of his sons. Whether one reads this as genuine piety, resigned fatalism, or broken-hearted submission, it marks the final dignified act of a leader who knows his time has passed. The chapter closes by pivoting from Eli’s decline to Samuel’s rise: all Israel from Dan to Beer-sheba recognized Samuel as a trustworthy prophet, and God continued to reveal Himself at Shiloh through him. The Radak cites the midrashic image that God does not extinguish the sun of one righteous leader before causing the sun of another to rise — “the lamp of God had not yet gone out” when Samuel’s prophetic light was kindled.

פרק ג׳ · Chapter 3

פסוק א׳ · Verse 1

Hebrew:

וְהַנַּ֧עַר שְׁמוּאֵ֛ל מְשָׁרֵ֥ת אֶת־יְהֹוָ֖ה לִפְנֵ֣י עֵלִ֑י וּדְבַר־יְהֹוָ֗ה הָיָ֤ה יָקָר֙ בַּיָּמִ֣ים הָהֵ֔ם אֵ֥ין חָז֖וֹן נִפְרָֽץ׃ {ס}        

English:

Young Samuel was in the service of GOD under Eli. In those days the word of GOD was rare; prophecy was not widespread.

The chapter opens with a devastating assessment of the era: prophecy was rare and visions were not 'breaking through.' Rashi explains 'yakar' as withheld rather than precious -- divine communication had dried up. Into this spiritual vacuum, the boy Samuel serves faithfully under Eli.
▶Commentaries (1)
רש״יRashi
הָיָה יָקָר. הָיָה מָנוּעַ, וְכֵן ״יְקַר רוּחַ אִישׁ תְּבוּנָה״ (משלי יז:כז), מָנוּעַ דְּבָרִים, אָדָם מֵבִין: אֵין חָזוֹן נִפְרָץ. (תרגום:) לֵית נְבוּאָה גַּלְיָא. נִפְרָץ - לָשׁוֹן ״וּפָרַצְתָּ יָמָּה וָקֵדְמָה״ (בראשית כח:יד):
Was rare. Was withheld,1It was therefore considered precious and dear [=יָקָר]. as in, "and a man of understanding speaks sparingly ]יֲקר[",2Mishlei 17:27. meaning that who speaks sparingly is an understanding man. Prophetic vision was not widespread. Prophecy was not revealed.3Not only were prophetic visions rare in those days, but even when they occurred they were not clear and concise, but rather cryptic and vague. Also, the prophecy that was received was of a private nature and not required by the people, so there was no need to reveal those visions. The prophets therefore kept their experiences to themselves and prophetic vision was rare and not widespread.נִפְרָץ is an expression similar to, "and you shall spread [וּפָרַצְתָּ] westward and eastward.4Bereishis 28:14.

פסוק ב׳ · Verse 2

Hebrew:

וַֽיְהִי֙ בַּיּ֣וֹם הַה֔וּא וְעֵלִ֖י שֹׁכֵ֣ב בִּמְקוֹמ֑וֹ וְעֵינָו֙ הֵחֵ֣לּוּ כֵה֔וֹת לֹ֥א יוּכַ֖ל לִרְאֽוֹת׃

English:

One day, Eli was asleep in his usual place; his eyes had begun to fail and he could barely see.

Eli lies in his usual place with failing eyesight. Radak reads the physical blindness as a metaphor for diminishing prophetic vision -- the holy spirit was gradually departing from Eli because of his sons' deeds. This sets the stage for the transfer of revelation to Samuel.

פסוק ג׳ · Verse 3

Hebrew:

וְנֵ֤ר אֱלֹהִים֙ טֶ֣רֶם יִכְבֶּ֔ה וּשְׁמוּאֵ֖ל שֹׁכֵ֑ב בְּהֵיכַ֣ל יְהֹוָ֔ה אֲשֶׁר־שָׁ֖ם אֲר֥וֹן אֱלֹהִֽים׃ {פ}

English:

The lamp of God had not yet gone out, and Samuel was sleeping in the temple of GOD where the Ark of God was.

The scene is set in the predawn darkness -- the lamp of God in the Tabernacle has not yet gone out, placing the events in the final watch of the night. Radak cites the midrash that God does not extinguish the sun of one righteous leader before causing another to rise, hinting that Samuel's prophetic light is about to be kindled.
▶Commentaries (1)
רש״יRashi
וּשְׁמוּאֵל שֹׁכֵב. בִּמְקוֹמוֹ בְּעֶזְרַת הַלְוִיִּם הַשּׁוֹמְרִים בֵּית הַמִּקְדָּשׁ, וְכֵן תִּרְגֵּם יוֹנָתָן: ״וּשְׁמוּאֵל שָׁכִיב בְּעֶזְרַת לֵוָאֵי״: בְּהֵיכַל ה׳ אֲשֶׁר שָׁם אֲרוֹן הָאֱלֹהִים:
And Shmuel was lying. In his place, in the court of the Levites who watch in the Temple. According to Targum Yonoson: "And Shmuel was lying in the court of the Levites." In the Temple of Adonoy. Where the Ark of God was.

פסוק ד׳ · Verse 4

Hebrew:

וַיִּקְרָ֧א יְהֹוָ֛ה אֶל־שְׁמוּאֵ֖ל וַיֹּ֥אמֶר הִנֵּֽנִי׃

English:

GOD called out to Samuel, and he answered, “I’m coming.”

God calls Samuel by name for the first time. Samuel's immediate response 'hineni' (here I am) echoes the language of prophetic readiness used by Abraham, Moses, and Isaiah -- though Samuel does not yet understand who is calling him.
▶Commentaries (1)
רש״יRashi
וַיִּקְרָא ה׳ וְקוֹל יָצָא מֵהֵיכַל ה׳ מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים, שֶׁקָּרָא שְׁמוּאֵל, סוֹף הַמִּקְרָא הָעֶלְיוֹן מְחֻבָּר לְרֹאשׁ הַמִּקְרָא הַתַּחְתּוֹן, זֶהוּ שֶׁאָמַר הַכָּתוּב ״יַרְעֵם אֵל בְּקוֹלוֹ נִפְלָאוֹת״ (איוב לז:ה), עֵלִי הָיָה כֹּהֵן וְשׁוֹמֵר מִבִּפְנִים, וּשְׁמוּאֵל הָיָה לֵוִי וְשׁוֹכֵב מִבַּחוּץ, וְקָפַץ הַקּוֹל דֶּרֶךְ עֵלִי לִשְׁמוּאֵל, בְּמַסֶּכֶת תָּמִיד:
Adonoy called. And a voice emanated from the Temple of God, from the Holy of Holies, which called, "Shmuel!" The end of the above verse5As is indicated by the אֶתְנַחְתָּא under the word שֹׁכֵכ to separate it from ‘בְּהֵיכַל ה. is connected to the verse that follows. This is what is inferred by the verse, "the Lord thunders wonderously with His voice."6Iyov 37:5. Eili was a kohein, and was watching from within, while Shmuel was a Levite and lying without. Yet, the voice [of 'ה] jumped over Eili to Shmuel.

פסוק ה׳ · Verse 5

Hebrew:

וַיָּ֣רׇץ אֶל־עֵלִ֗י וַיֹּ֤אמֶר הִנְנִי֙ כִּֽי־קָרָ֣אתָ לִּ֔י וַיֹּ֥��מֶר לֹֽא־קָרָ֖אתִי שׁ֣וּב שְׁכָ֑ב וַיֵּ֖לֶךְ וַיִּשְׁכָּֽב׃ {ס}        

English:

He ran to Eli and said, “Here I am; you called me.” But he replied, “I didn’t call you; go back to sleep.” So he went back and lay down.

Samuel naturally assumes Eli called him and runs to his master. Eli, unaware of what is happening, sends the boy back to sleep. The misidentification underscores how foreign prophetic experience had become -- even within the Tabernacle precincts, no one expected direct divine communication.

פסוק ו׳ · Verse 6

Hebrew:

וַיֹּ֣סֶף יְהֹוָ֗ה קְרֹ֣א עוֹד֮ שְׁמוּאֵל֒ וַיָּ֤קׇם שְׁמוּאֵל֙ וַיֵּ֣לֶךְ אֶל־עֵלִ֔י וַיֹּ֣אמֶר הִנְנִ֔י כִּ֥י קָרָ֖אתָ לִ֑י וַיֹּ֛אמֶר לֹא־קָרָ֥אתִֽי בְנִ֖י שׁ֥וּב שְׁכָֽב׃

English:

Again GOD called, “Samuel!” Samuel rose and went to Eli and said, “Here I am; you called me.” But he replied, “I didn’t call, my son; go back to sleep.”—

God calls a second time and Samuel again runs to Eli. The repetition builds narrative tension and emphasizes Samuel's innocence -- he has no frame of reference for recognizing the divine voice and keeps defaulting to the only authority figure he knows.

פסוק ז׳ · Verse 7

Hebrew:

וּשְׁמוּאֵ֕ל טֶ֖רֶם יָדַ֣ע אֶת־יְהֹוָ֑ה וְטֶ֛רֶם יִגָּלֶ֥ה אֵלָ֖יו דְּבַר־יְהֹוָֽה׃

English:

Now Samuel had not yet experienced GOD; the word of GOD had not yet been revealed to him.—

The text pauses to explain Samuel's confusion: he had not yet 'known God' -- meaning he had never experienced prophetic revelation. This is not a spiritual failing but a reflection of the era's prophetic drought described in verse 1. No one had taught him what revelation felt like.
▶Commentaries (1)
רש״יRashi
טֶרֶם יָדַע אֶת ה׳. עֲדַיִן לֹא הָיָה מַכִּיר עִנְיַן קוֹל נְבוּאָה, כָּל ׳טֶרֶם׳ שֶׁבַּמִּקְרָא, לְשׁוֹן ׳עֲדַיִן לֹא׳, כְּתַרְגּוּמוֹ: ״עַד לָא״, וְאֵינוֹ לְשׁוֹן ׳לִפְנֵי׳, וְזֶה יוֹכִיחַ, וְעוֹד, ״כִּי טֶרֶם תִּירְאוּן״ (שמות ט:ל), מְפֹרָשׁ מִמֶּנּוּ, וְכֵן ״וְכָל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ״ (בראשית ב:ה):
[Shmuel] had not yet known Adonoy. He had not yet recognized the nature of the prophetic voice.7He was thus unfamiliar with the ways ‘ה calls man, and he therefore thought that the voice was Eili’s. Every time the word 'טֶרֶם' appears in Scripture, it means 'not yet,' as rendered by the Targum 'עַד לָא' [not yet]. It does not mean 'before.' This verse proves it. And another [proof of this] is the verse כִּי טֶרֶם תִּירְאוּן which is rendered as "that you do not yet fear,"8Shemos 9:30. is a more explicit verse proving this. Also, וְכֹל שִֹיחַ הַשָֹּדֶה טֶרֶם יִהְיֶה בָאָרֶץ ["all plants of the field were not yet on the earth"].9Bereishis 2:5.

פסוק ח׳ · Verse 8

Hebrew:

וַיֹּ֨סֶף יְהֹוָ֥ה קְרֹֽא־שְׁמוּאֵל֮ בַּשְּׁלִישִׁת֒ וַיָּ֙קׇם֙ וַיֵּ֣לֶךְ אֶל־עֵלִ֔י וַיֹּ֣אמֶר הִנְנִ֔י כִּ֥י קָרָ֖אתָ לִ֑י וַיָּ֣בֶן עֵלִ֔י כִּ֥י יְהֹוָ֖ה קֹרֵ֥א לַנָּֽעַר׃

English:

GOD called Samuel again, a third time, and he rose and went to Eli and said, “Here I am; you called me.” Then Eli understood that GOD was calling the boy.

On the third call, Eli finally discerns that God is speaking to the boy. Despite his own spiritual decline, the aging priest still possesses enough prophetic awareness to recognize divine communication when he sees its pattern. This is Eli's finest moment in the chapter.

פסוק ט׳ · Verse 9

Hebrew:

וַיֹּ֨אמֶר עֵלִ֣י לִשְׁמוּאֵל֮ לֵ֣ךְ ׀ שְׁכָב֒ וְהָיָה֙ אִם־יִקְרָ֣א אֵלֶ֔יךָ וְאָֽמַרְתָּ֙ דַּבֵּ֣ר יְהֹוָ֔ה כִּ֥י שֹׁמֵ֖עַ עַבְדֶּ֑ךָ וַיֵּ֣לֶךְ שְׁמוּאֵ֔ל וַיִּשְׁכַּ֖ב בִּמְקוֹמֽוֹ׃

English:

And Eli said to Samuel, “Go lie down. If you are called again, say, ‘Speak, GOD, for Your servant is listening.’” And Samuel went to his place and lay down.

Eli instructs Samuel in how to receive prophecy -- 'Speak, Lord, for Your servant is listening.' There is deep poignancy here: the priest whose own prophetic light is fading must teach the boy who will replace him how to hear God's voice. Samuel obeys and returns to his place.

פסוק י״ · Verse 10

Hebrew:

וַיָּבֹ֤א יְהֹוָה֙ וַיִּתְיַצַּ֔ב וַיִּקְרָ֥א כְפַֽעַם־בְּפַ֖עַם שְׁמוּאֵ֣ל ׀ שְׁמוּאֵ֑ל וַיֹּ֤אמֶר שְׁמוּאֵל֙ דַּבֵּ֔ר כִּ֥י שֹׁמֵ֖עַ עַבְדֶּֽךָ׃ {פ}

English:

GOD started communicating,astarted communicating Lit. “came and stood there”; cf. Abravanel. calling as before: “Samuel! Samuel!” And Samuel answered, “Speak, for Your servant is listening.”

God comes and 'stands there' -- the language suggests a more intense manifestation than the previous calls. The double calling of the name ('Samuel! Samuel!') signals urgency and intimacy, a pattern seen with Abraham at the Akeidah. Notably, Samuel omits God's name in his response, saying only 'Speak, for Your servant is listening.'
▶Commentaries (1)
רש״יRashi
וַיֹּאמֶר שְׁמוּאֵל דַּבֵּר. וְלֹא הִזְכִּיר שֵׁם מָקוֹם כְּמוֹ שֶׁצִּוָּהוּ עֵלִי, אָמַר שֶׁמָּא קוֹל אַחֵר הוּא:
And Shmuel said, "Speak." He did not mention the Name of the Deity as Eili had commanded him, because he said [to himself], 'Perhaps it is another voice.'10See Maseches Shabbos 113b.

פסוק י״א · Verse 11

Hebrew:

וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־שְׁמוּאֵ֔ל הִנֵּ֧ה אָנֹכִ֛י עֹשֶׂ֥ה דָבָ֖ר בְּיִשְׂרָאֵ֑ל אֲשֶׁר֙ כׇּל־שֹׁ֣מְע֔וֹ תְּצִלֶּ֖ינָה שְׁתֵּ֥י אׇזְנָֽיו׃

English:

GOD said to Samuel: “I am going to do in Israel such a thing that both ears of anyone who hears about it will tingle.

God's first words to Samuel are terrifying: He is about to do something in Israel so shocking that the ears of everyone who hears it will tingle. The phrase 'tingling ears' appears only three times in Scripture, always heralding catastrophic national judgment.
▶Commentaries (1)
רש״יRashi
עֹשֶׂה דָבָר. הִיא לְקִיחַת הָאָרוֹן בְּיַד פְּלִשְׁתִּים: תְּצִלֶּינָה. לְשׁוֹן צִלְצָלִים, טנטיני״ר בלע״ז:
To do something. This refers to the capture of the Ark by the Philistines.11Also, this may be referring to the destruction of the Mishkon in Shiloh which happened after the Ark was captured. Will ring. An expression similar to [צִלְצָלִים], cymbals, tintiner, in O. F.

פסוק י״ב · Verse 12

Hebrew:

בַּיּ֤וֹם הַהוּא֙ אָקִ֣ים אֶל־עֵלִ֔י אֵ֛ת כׇּל־אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־בֵּית֑וֹ הָחֵ֖ל וְכַלֵּֽה׃

English:

In that day I will fulfill against Eli all that I spoke concerning his house, from beginning to end.

God confirms that the oracle delivered by the unnamed 'man of God' in chapter 2 will be fulfilled completely -- from beginning to end. The prophecy against Eli's house is not conditional or negotiable; it will be carried out in full.
▶Commentaries (1)
רש״יRashi
הָחֵל וְכַלֵּה. אוֹתוֹ הַיּוֹם תַּתְחִיל גְּזֵרָתִי עַל בֵּית עֵלִי, שֶׁיָּמוּתוּ חָפְנִי וּפִינְחָס, וּמִכָּאן וָאֵילָךְ אֲכַלֶּה גְּזֵרָתִי וְאַשְׁלִימָה עֲלֵיהֶם מִדּוֹר אֶל דּוֹר, לַהֲמִיתָם אֲנָשִׁים בְּנֵי שְׁמוֹנֶה עֶשְׂרֵה שָׁנָה: הָחֵל וְכַלֵּה. אקומיינצ״ט אאישפליימנ״ט בלע״ז:
I will begin to destroy. On that day, My decree upon Eili's family will begin, for Chofni and Pinchas shall die, and from then on, I shall finish my decree and complete it upon them from generation to generation, and cause them to die as young men at the age of eighteen years. I will begin to destroy. Commencant e espleiant, in O. F.

פסוק י״ג · Verse 13

Hebrew:

וְהִגַּ֣דְתִּי ל֔וֹ כִּֽי־שֹׁפֵ֥ט אֲנִ֛י אֶת־בֵּית֖וֹ עַד־עוֹלָ֑ם בַּעֲוֺ֣ן אֲשֶׁר־יָדַ֗ע כִּֽי־מְקַלְלִ֤ים לָהֶם֙ בָּנָ֔יו וְלֹ֥א כִהָ֖ה בָּֽם׃

English:

And I declare to him that I sentence his house to endless punishment for the iniquity he knew about—how his sons committed sacrilege at willbat will Meaning of Heb. uncertain. Septuagint reads “against God.”—and he did not rebuke them.

The reason for the judgment is stated plainly: Eli knew his sons were blaspheming God and failed to restrain them. The text holds Eli responsible not for his sons' sins but for his own failure to act. The iniquity of his house will never be atoned through sacrifice or offering.
▶Commentaries (1)
רש״יRashi
כִּי מְקַלְלִים לָהֶם בָּנָיו. מְקַלְלִים ׳לִי׳ הָיָה לוֹ לוֹמַר, אֶלָּא שֶׁכִּנָּה הַכָּתוּב: מְקַלְלִים. מְקִילִים, וְכֵן כָּל קְלָלָה, לְשׁוֹן קַלּוּת וּבִזָּיוֹן הוּא: וְלֹא כִהָה. לֹא הִכְהָה פְּנֵיהֶם לְהַעֲבִירָם מִגְּדֻלָּתָן:
That his sons were blaspheming themselves. It should properly state, 'blaspheming Me' but Scripture euphemized.12 See Mechilta Beshalach 15:7 for a listing of other places where Scripture euphemized out of reverence to ‘ה. Ralbag, however, interprets this verse that “they [Bnei Yisroel] cursed them [the sons of Eili].” Blaspheming. Meaning, acting irreverantly, and similarly, every curse [קְלָלָה] is an expression of irreverence and disgrace. He did not censure. I.e., he did not darken [כהה] their faces by removing them from their high positions.

פסוק י״ד · Verse 14

Hebrew:

וְלָכֵ֥ן נִשְׁבַּ֖עְתִּי לְבֵ֣ית עֵלִ֑י אִֽם־יִתְכַּפֵּ֞ר עֲוֺ֧ן בֵּית־עֵלִ֛י בְּזֶ֥בַח וּבְמִנְחָ֖ה עַד־עוֹלָֽם׃

English:

Assuredly, I swear concerning the house of Eli that the iniquity of the house of Eli will never be expiated by sacrifice or offering.”

The most devastating line in the oracle: God swears that the sin of Eli's house can never be expiated by sacrifice or offering. This is a staggering declaration within the walls of the sacrificial sanctuary itself -- the very system the priests corrupted cannot save them.

פסוק ט״ו · Verse 15

Hebrew:

וַיִּשְׁכַּ֤ב שְׁמוּאֵל֙ עַד־הַבֹּ֔קֶר וַיִּפְתַּ֖ח אֶת־דַּלְת֣וֹת בֵּית־יְהֹוָ֑ה וּשְׁמוּאֵ֣ל יָרֵ֔א מֵהַגִּ֥יד אֶת־הַמַּרְאָ֖ה אֶל־עֵלִֽי׃

English:

Samuel lay there until morning; and then he opened the doors of the House of GOD. Samuel was afraid to report the vision to Eli,

Samuel lies awake until morning, then opens the doors of the House of God as though performing his normal duties. His fear of telling Eli the vision is deeply human -- he is a boy who must deliver a death sentence to the man who raised him.

פסוק ט״ז · Verse 16

Hebrew:

וַיִּקְרָ֤א עֵלִי֙ אֶת־שְׁמוּאֵ֔ל וַיֹּ֖אמֶר שְׁמוּאֵ֣ל בְּנִ֑י וַיֹּ֖אמֶר הִנֵּֽנִי׃

English:

but Eli summoned Samuel and said, “Samuel, my son”; and he answered, “Here.”

Eli calls Samuel and adjures him with a solemn oath: 'Thus and more may God do to you if you hide anything from me.' The intensity of Eli's adjuration suggests he already suspects the message concerns his own house and wants the unvarnished truth.

פסוק י״ז · Verse 17

Hebrew:

וַיֹּ֗אמֶר מָ֤ה הַדָּבָר֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֵלֶ֔יךָ אַל־נָ֥א תְכַחֵ֖ד מִמֶּ֑נִּי כֹּ֣ה יַֽעֲשֶׂה־לְּךָ֤ אֱלֹהִים֙ וְכֹ֣ה יוֹסִ֔יף אִם־תְּכַחֵ֤ד מִמֶּ֙נִּי֙ דָּבָ֔ר מִכׇּל־הַדָּבָ֖ר אֲשֶׁר־דִּבֶּ֥ר אֵלֶֽיךָ׃

English:

And [Eli] asked, “What did [God] say to you? Keep nothing from me. Thus and more may God do to youcThus and more may God do to you A formula of adjuration. if you keep from me a single word of all that was said to you!”

Eli presses Samuel further, demanding he withhold nothing. His insistence on hearing the full truth, even knowing it will be devastating, reveals a dignity that his earlier weakness with his sons might obscure. He wants to face God's judgment squarely.
▶Commentaries (1)
רש״יRashi
כֹּה יַעֲשֶׂה לְּךָ. כְּאוֹתָהּ קְלָלָה עַצְמָהּ, שֶׁלֹּא יִהְיֶה לְךָ בָּנִים הֲגוּנִים, וְכֵן עָלְתָה בּוֹ, וְאַף עַל פִּי שֶׁהִגִּיד לוֹ וְלֹא כִּחֵד, מִכָּאן אָמְרוּ (מכות יא א): ״קִלְלַת חָכָם אֲפִלּוּ עַל תְּנַאי הִיא בָּאָה״:
Such shall [God] do to you. Like that very curse, that you shall not have worthy children. And that curse actually befell him even though he did tell him. And did not withhold. From here [the Sages concluded]: A curse of a wise man, even though pronounced on condition, will be realized.13Maseches Makos 11a.

פסוק י״ח · Verse 18

Hebrew:

וַיַּגֶּד־ל֤וֹ שְׁמוּאֵל֙ אֶת־כׇּל־הַדְּבָרִ֔ים וְלֹ֥א כִחֵ֖ד מִמֶּ֑נּוּ וַיֹּאמַ֕ר יְהֹוָ֣ה ה֔וּא הַטּ֥וֹב בְּעֵינָ֖ו יַעֲשֶֽׂה׃ {פ}

English:

Samuel then told him everything, withholding nothing from him. And [Eli] said, “GOD will always do what is right.”

Samuel tells Eli everything, hiding nothing. Eli's response -- 'He is the Lord; let Him do what is good in His eyes' -- is one of the most quietly powerful moments in Tanakh. Whether read as genuine piety, resigned fatalism, or broken-hearted submission, it marks the dignified acceptance of a man who knows his time has passed.
▶Commentaries (1)
רש״יRashi
ה׳ הוּא. אָדוֹן הוּא, וְהַכֹּל שֶׁלּוֹ:
He is Adonoy. He is the Master and everything is His.

פסוק י״ט · Verse 19

Hebrew:

וַיִּגְדַּ֖ל שְׁמוּאֵ֑ל וַֽיהֹוָה֙ הָיָ֣ה עִמּ֔וֹ וְלֹא־הִפִּ֥יל מִכׇּל־דְּבָרָ֖יו אָֽרְצָה��

English:

Samuel grew up and GOD was with him—not leaving any of his predictions unfulfilled.

Samuel matures and God is with him, allowing none of his words to fall to the ground unfulfilled. This phrase establishes Samuel's prophetic authority -- every prediction comes true, the ultimate validation of a true prophet according to Deuteronomy 18:22.

פסוק כ׳ · Verse 20

Hebrew:

וַיֵּ֙דַע֙ כׇּל־יִשְׂרָאֵ֔ל מִדָּ֖ן וְעַד־בְּאֵ֣ר שָׁ֑בַע כִּ֚י נֶאֱמָ֣ן שְׁמוּאֵ֔ל לְנָבִ֖יא לַיהֹוָֽה׃ {ס}        

English:

All Israel, from Dan to Beer-sheba, knew that Samuel was trustworthy as a prophet of GOD.

Samuel's reputation spreads across the entire land, 'from Dan to Beer-sheba' -- the traditional expression for the full extent of Israelite territory. All Israel recognizes him as a trustworthy prophet, filling the vacuum described in verse 1 where prophecy had been rare.

פסוק כ״א · Verse 21

Hebrew:

וַיֹּ֥סֶף יְהֹוָ֖ה לְהֵרָאֹ֣ה בְשִׁלֹ֑ה כִּֽי־נִגְלָ֨ה יְהֹוָ֧ה אֶל־שְׁמוּאֵ֛ל בְּשִׁל֖וֹ בִּדְבַ֥ר יְהֹוָֽה׃ {פ}

English:

And GOD continued to appeardappear Or “make contact.” at Shiloh—GOD being revealed to Samuel at Shiloh with the word of GOD;

The chapter concludes by affirming that God continued to appear at Shiloh, revealing Himself to Samuel through His word. The prophetic drought is over. What began as an era where 'the word of God was rare' now ends with ongoing divine revelation through the boy who has become Israel's prophet.
▶Commentaries (1)
רש״יRashi
כִּי נִגְלָה ה׳ אֶל שְׁמוּאֵל. לְפִי שֶׁאָמַר לְמַעְלָה וּדְבַר ה׳ הָיָה יָקָר בַּיָּמִים הָהֵם, אָמַר כָּאן כִּי מֵעַתָּה בִּשְׁבִיל שְׁמוּאֵל, נִגְלָה וְשָׁנָה וְהִרְגִּיל לְהִגָּלוֹת:
For Adonoy revealed Himself to Shmuel. Because Scripture stated above, "The word of Adonoy was rare in those days,"14Above 3:1. it states here that from now on, for Shmuel's sake, He revealed Himself repeatedly.15Not only to Shmuel, but others also began to prophesy.

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