Skip to Content
Nach YomiI Samuel · שמואל א׳Chapter 3

I Samuel 3

שמואל א׳ ׀ךק ג׳

Section: נביאים · נביאים ךאשונים | 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” (ודב׹ ה’ היה יק׹ בימים ההם אין חזון נ׀ךץ). Rashi explains that יק׹ 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” (נגד׹ 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” (דב׹ 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 יתכ׀ך 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.

׀ךק ג׳ · Chapter 3

׀סוק א׳ · Verse 1

Hebrew:

וְהַנ֌ַ֧עַך שְׁמו֌אֵ֛ל מְשׁ֞ךֵ֥ת אֶת֟יְהֹו֖֞ה ל֎׀ְנֵ֣י עֵל֎֑י ו֌דְבַך֟יְהֹו֞֗ה ×”Öž×™ÖžÖ€×” י־ק־׹֙ ב֌ַי֌֞מ֎֣ים ה֞הֵ֔ם אֵ֥ין ח֞ז֖וֹן נ֎׀ְך֞֜ץ׃ {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.
ךש׎יRashi
ה־י־ה י־ק־׹. ה־י־ה מ֞נו֌עַ, וְכֵן ׎יְקַך ךו֌חַ א֎ישׁ תְ֌בו֌נ֞ה׎ (משלי יז:כז), מ֞נו֌עַ דְ֌ב֞ך֎ים, א־ד־ם מֵב֎ין: אֵין ח֞זוֹן נ֎׀ְך֞ץ. (תךגום:) לֵית נְבו֌א֞ה גַ֌לְי֞א. נ֎׀ְך֞ץ - ל֞שׁוֹן ׎ו֌׀֞ךַ׊ְת֞֌ י֞מ֞֌ה ו֞קֵדְמ֞ה׎ (בךאשית כח:יד):
Was rare. Was withheld,1It was therefore considered precious and dear [=י־ק־׹]. as in, "and a man of understanding speaks sparingly ]יֲקך[",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.נ֎׀ְך֞ץ is an expression similar to, "and you shall spread [ו֌׀֞ךַ׊ְת֌֞] westward and eastward.4Bereishis 28:14.

׀סוק ב׳ · Verse 2

Hebrew:

וַ֜יְה֎י֙ ב֌ַי֌֣וֹם הַה֔ו֌א וְעֵל֎֖י שֹׁכֵ֣ב ב֌֎מְקוֹמ֑וֹ וְעֵינ֞ו֙ הֵחֵ֣ל֌ו֌ כֵה֔וֹת לֹ֥א יו֌כַ֖ל ל֎ךְא֜וֹת׃

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.

׀סוק ג׳ · Verse 3

Hebrew:

וְנֵրך אֱלֹה֎ים֙ טֶ֣ךֶם י֎כְב֌ֶ֔ה ו֌שְׁמו֌אֵ֖ל שֹׁכֵ֑ב ב֌ְהֵיכַ֣ל יְהֹו֞֔ה אֲשֶׁך֟שׁ֖֞ם אֲך֥וֹן אֱלֹה֎֜ים׃ {×€}

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.
ךש׎יRashi
ו֌שְׁמו֌אֵל שֹׁכֵב. ב֎֌מְקוֹמוֹ בְ֌עֶזְךַת הַלְו֎י֎֌ם הַש֌ׁוֹמְך֎ים בֵ֌ית הַמ֎֌קְד֞֌שׁ, וְכֵן ת֎֌ךְגֵ֌ם יוֹנ֞ת֞ן: ׎ו֌שְׁמו֌אֵל שׁ֞כ֎יב בְ֌עֶזְךַת לֵו֞אֵי׎: בְ֌הֵיכַל ה׳ אֲשֶׁך שׁ֞ם אֲךוֹן ה֞אֱלֹה֎ים:
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.

׀סוק ד׳ · Verse 4

Hebrew:

וַי֌֎קְך֧֞א יְהֹו֛֞ה אֶל֟שְׁמו֌אֵ֖ל וַי֌ֹ֥אמֶך ה֎נ֌ֵ֜נ֎י׃

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.
ךש׎יRashi
וַי֎֌קְך֞א ה׳ וְקוֹל י־ש־א מֵהֵיכַל ה׳ מ֎בֵ֌ית ק֞דְשֵׁי הַקֳ֌ד֞ש֎ׁים, שֶׁק֞֌ך֞א שְׁמו֌אֵל, סוֹף הַמ֎֌קְך֞א ה֞עֶלְיוֹן מְחֻב֞֌ך לְךֹאשׁ הַמ֎֌קְך֞א הַתַ֌חְת֌וֹן, זֶהו֌ שֶׁא֞מַך הַכ֞֌תו֌ב ׎יַךְעֵם אֵל בְ֌קוֹלוֹ נ֎׀ְל֞אוֹת׎ (איוב לז:ה), עֵל֎י ה־י־ה כֹ֌הֵן וְשׁוֹמֵך מ֎ב֎֌׀ְנ֎ים, ו֌שְׁמו֌אֵל ה־י־ה לֵו֎י וְשׁוֹכֵב מ֎בַ֌חו֌ץ, וְק֞׀ַץ הַק֌וֹל דֶ֌ךֶךְ עֵל֎י ל֎שְׁמו֌אֵל, בְ֌מַסֶ֌כֶת ת֞֌מ֎יד:
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 אֶתְנַחְת֌֞א under the word שֹׁכֵכ to separate it from ‘ב֌ְהֵיכַל 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.

׀סוק ה׳ · Verse 5

Hebrew:

וַי֌֣֞ךׇץ אֶל֟עֵל֎֗י וַי֌ֹրאמֶך ה֮נְנ֮י֙ כ֌֎֜י֟ק֞ך֣֞את֞ ל֌֎֔י וַי֌ֹ֥ￜￜמֶך לֹ֜א֟ק֞ך֖֞את֎י שׁ֣ו֌ב שְׁכ֑֞ב וַי֌ֵ֖לֶךְ וַי֌֎שְׁכ֌֞֜ב׃ {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.

׀סוק ו׳ · Verse 6

Hebrew:

וַי֌ֹ֣סֶף יְהֹו֞֗ה קְךֹ֣א עוֹד֮ שְׁמו֌אֵל֒ וַי֌֞րקׇם שְׁמו֌אֵל֙ וַי֌ֵ֣לֶךְ אֶל֟עֵל֎֔י וַי֌ֹ֣אמֶך ה֮נְנ֮֔י כ֌֎֥י ק֞ך֖֞את֞ ל֑֮י וַי֌ֹ֛אמֶך לֹא֟ק֞ך֥֞את֎֜י בְנ֖֮י שׁ֥ו֌ב שְׁכ֞֜ב׃

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.

׀סוק ז׳ · Verse 7

Hebrew:

ו֌שְׁמו֌אֵ֕ל טֶ֖ךֶם י֞דַ֣ע אֶת֟יְהֹו֑֞ה וְטֶ֛ךֶם י֎ג֌֞לֶ֥ה אֵל֖֞יו ד֌ְבַך֟יְהֹו֞֜ה׃

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.
ךש׎יRashi
טֶךֶם י֞דַע אֶת ה׳. עֲדַי֎ן לֹא ה־י־ה מַכ֎֌יך ע֎נְיַן קוֹל נְבו֌א֞ה, כ֞֌ל ׳טֶךֶם׳ שֶׁבַ֌מ֎֌קְך֞א, לְשׁוֹן ׳עֲדַי֎ן לֹא׳, כְ֌תַךְג֌ו֌מוֹ: ׎עַד ל־א׮, וְאֵינוֹ לְשׁוֹן ׳ל֎׀ְנֵי׳, וְזֶה יוֹכ֎יחַ, וְעוֹד, ׎כ֎֌י טֶךֶם ת֎֌יךְאו֌ן׎ (שמות ט:ל), מְ׀ֹך֞שׁ מ֎מֶ֌נ֌ו֌, וְכֵן ׮וְכ־ל ש֎ׂיחַ הַש֞֌ׂדֶה טֶךֶם י֎הְיֶה ב֞א֞ךֶץ׎ (בךאשית 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 'טֶךֶם' appears in Scripture, it means 'not yet,' as rendered by the Targum 'עַד ל־א' [not yet]. It does not mean 'before.' This verse proves it. And another [proof of this] is the verse כ֌֎י טֶךֶם ת֌֎יךְאו֌ן which is rendered as "that you do not yet fear,"8Shemos 9:30. is a more explicit verse proving this. Also, וְכֹל שֹ֎יחַ הַשֹ֌֞דֶה טֶךֶם י֎הְיֶה ב֞א֞ךֶץ ["all plants of the field were not yet on the earth"].9Bereishis 2:5.

׀סוק ח׳ · Verse 8

Hebrew:

וַי֌ֹ֚סֶף יְהֹו֥֞ה קְךֹ֜א֟שְׁמו֌אֵל֮ ב֌ַשׁ֌ְל֎ישׁ֎ת֒ וַי֌֞֙קׇם֙ וַי֌ֵ֣לֶךְ אֶל֟עֵל֎֔י וַי֌ֹ֣אמֶך ה֮נְנ֮֔י כ֌֎֥י ק֞ך֖֞את֞ ל֑֮י וַי֌֣֞בֶן עֵל֎֔י כ֌֎֥י יְהֹו֖֞ה קֹךֵ֥א לַנ֌֞֜עַך׃

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.

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌ֹ֚אמֶך עֵל֎֣י ל֎שְׁמו֌אֵל֮ לֵ֣ךְ ׀ שְׁכ֞ב֒ וְה־י־ה֙ א֎ם֟י֎קְך֣֞א אֵלֶ֔יך֞ וְא֞֜מַךְת֌֞֙ ד֌ַב֌ֵ֣ך יְהֹו֞֔ה כ֌֎֥י שֹׁמֵ֖עַ עַבְד֌ֶ֑ך֞ וַי֌ֵ֣לֶךְ שְׁמו֌אֵ֔ל וַי֌֎שְׁכ֌ַ֖ב ב֌֎מְקוֹמ֜וֹ׃

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.

׀סוק י׮ · Verse 10

Hebrew:

וַי֌֞בֹրא יְהֹו֞ה֙ וַי֌֎תְיַ׊֌ַ֔ב וַי֌֎קְך֥֞א כְ׀ַ֜עַם֟ב֌ְ׀ַ֖עַם שְׁמו֌אֵ֣ל ׀ שְׁמו֌אֵ֑ל וַי֌ֹրאמֶך שְׁמו֌אֵל֙ ד֌ַב֌ֵ֔ך כ֌֎֥י שֹׁמֵ֖עַ עַבְד֌ֶ֜ך֞׃ {×€}

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.'
ךש׎יRashi
וַיֹ֌אמֶך שְׁמו֌אֵל דַ֌בֵ֌ך. וְלֹא ה֎זְכ֎֌יך שֵׁם מ֞קוֹם כְ֌מוֹ שֶׁ׊֎֌ו֞֌הו֌ עֵל֎י, א֞מַך שֶׁמ֞֌א קוֹל אַחֵך הו֌א:
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.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ֹրאמֶך יְהֹו֞ה֙ אֶל֟שְׁמו֌אֵ֔ל ה֎נ֌ֵ֧ה א֞נֹכ֎֛י עֹשֶׂ֥ה ד־ב־֖׹ ב֌ְי֎שְׂך֞אֵ֑ל אֲשֶׁך֙ כ֌ׇל֟שֹׁ֣מְע֔וֹ ת֌ְ׊֎ל֌ֶ֖ינ֞ה שְׁת֌ֵ֥י אׇזְנ֞֜יו׃

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.
ךש׎יRashi
עֹשֶׂה ד־ב־׹. ה֮יא לְק֎יחַת ה֞א֞ךוֹן בְ֌יַד ׀ְ֌ל֎שְׁת֎֌ים: תְ֌׊֎לֶ֌ינ֞ה. לְשׁוֹן ש֮לְש־ל֮ים, טנטיני׮׹ 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 [ש֮לְש־ל֮ים], cymbals, tintiner, in O. F.

׀סוק י׮ב · Verse 12

Hebrew:

ב֌ַי֌րוֹם הַהו֌א֙ א֞ק֎֣ים אֶל֟עֵל֎֔י אֵ֛ת כ֌ׇל֟אֲשֶׁ֥ך ד֌֎ב֌ַ֖ךְת֌֎י אֶל֟ב֌ֵית֑וֹ ה֞חֵ֖ל וְכַל֌ֵ֜ה׃

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.
ךש׎יRashi
ה֞חֵל וְכַלֵ֌ה. אוֹתוֹ הַי֌וֹם תַ֌תְח֎יל גְ֌זֵך֞ת֎י עַל בֵ֌ית עֵל֎י, שֶׁי֞֌מו֌תו֌ ח֞׀ְנ֎י ו֌׀֎ינְח֞ס, ו֌מ֎כ֞֌אן ו֞אֵיל֞ךְ אֲכַלֶ֌ה גְ֌זֵך֞ת֎י וְאַשְׁל֎ימ֞ה עֲלֵיהֶם מ֎ד֌וֹך אֶל ד֌וֹך, לַהֲמ֎ית֞ם אֲנ֞ש֎ׁים בְ֌נֵי שְׁמוֹנֶה עֶשְׂךֵה שׁ֞נ֞ה: ה֞חֵל וְכַלֵ֌ה. אקומיינש׮ט אאיש׀ליימנ׎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.

׀סוק י׮ג · Verse 13

Hebrew:

וְה֎ג֌ַ֣דְת֌֎י ל֔וֹ כ֌֎֜י֟שֹׁ׀ֵ֥ט אֲנ֎֛י אֶת֟ב֌ֵית֖וֹ עַד֟עוֹל֑֞ם ב֌ַעֲוֺ֣ן אֲשֶׁך֟י֞דַ֗ע כ֌֎֜י֟מְקַלְל֎րים ל֞הֶם֙ ב֌֞נ֞֔יו וְלֹ֥א כ֮ה־֖ה ב֌֞֜ם׃

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.
ךש׎יRashi
כ֎֌י מְקַלְל֎ים ל֞הֶם ב֞֌נ֞יו. מְקַלְל֎ים ׳ל֎י׳ ה־י־ה לוֹ לוֹמַך, אֶל֞֌א שֶׁכ֎֌נ֞֌ה הַכ֞֌תו֌ב: מְקַלְל֎ים. מְק֮יל֮ים, וְכֵן כ֞֌ל קְל־ל־ה, לְשׁוֹן קַל֌ו֌ת ו֌ב֎ז֞֌יוֹן הו֌א: וְלֹא כ֮ה־ה. לֹא ה֮כְה־ה ׀ְ֌נֵיהֶם לְהַעֲב֎יך֞ם מ֎גְ֌דֻל֞֌ת֞ן:
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 [קְל־ל־ה] 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.

׀סוק י׮ד · Verse 14

Hebrew:

וְל֞כֵ֥ן נ֎שְׁב֌ַ֖עְת֌֎י לְבֵ֣ית עֵל֎֑י א֎֜ם֟י֎תְכ֌ַ׀֌ֵ֞ך עֲוֺ֧ן ב֌ֵית֟עֵל֎֛י ב֌ְזֶ֥בַח ו֌בְמ֎נְח֖֞ה עַד֟עוֹל֞֜ם׃

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.

׀סוק ט׮ו · Verse 15

Hebrew:

וַי֌֎שְׁכ֌ַրב שְׁמו֌אֵל֙ עַד֟הַב֌ֹ֔קֶך וַי֌֎׀ְת֌ַ֖ח אֶת֟ד֌ַלְת֣וֹת ב֌ֵית֟יְהֹו֑֞ה ו֌שְׁמו֌אֵ֣ל י֞ךֵ֔א מֵהַג֌֎֥יד אֶת֟הַמ֌ַךְא֖֞ה אֶל֟עֵל֎֜י׃

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.

׀סוק ט׮ז · Verse 16

Hebrew:

וַי֌֎קְך֞րא עֵל֎י֙ אֶת֟שְׁמו֌אֵ֔ל וַי֌ֹ֖אמֶך שְׁמו֌אֵ֣ל ב֌ְנ֎֑י וַי֌ֹ֖אמֶך ה֎נ֌ֵ֜נ֎י׃

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.

׀סוק י׮ז · Verse 17

Hebrew:

וַי֌ֹ֗אמֶך מ֞րה הַד֌֞ב֞ך֙ אֲשֶׁ֣ך ד֌֎ב֌ֶ֣ך אֵלֶ֔יך֞ אַל֟נ֥֞א תְכַחֵ֖ד מ֎מ֌ֶ֑נ֌֎י כ֌ֹ֣ה יַ֜עֲשֶׂה֟ל֌ְך֞ր אֱלֹה֎ים֙ וְכֹ֣ה יוֹס֎֔יף א֎ם֟ת֌ְכַחֵրד מ֎מ֌ֶ֙נ֌֎י֙ ד֌֞ב֞֔ך מ֎כ֌ׇל֟הַד֌֞ב֖֞ך אֲשֶׁך֟ד֌֎ב֌ֶ֥ך אֵלֶ֜יך֞׃

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.
ךש׎יRashi
כֹ֌ה יַעֲשֶׂה לְ֌ך֞. כְ֌אוֹת֞ה֌ קְל־ל־ה עַ׊ְמ֞ה֌, שֶׁלֹ֌א י֎הְיֶה לְך־ ב֞֌נ֎ים הֲגו֌נ֎ים, וְכֵן ע֞לְת֞ה ב֌וֹ, וְאַף עַל ׀֎֌י שֶׁה֎ג֎֌יד לוֹ וְלֹא כ֎֌חֵד, מ֎כ֞֌אן א֞מְךו֌ (מכות יא א): ׎ק֎לְלַת ח־כ־ם אֲ׀֎ל֌ו֌ עַל תְ֌נַאי ה֮יא ב֞֌א֞ה׎:
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.

׀סוק י׮ח · Verse 18

Hebrew:

וַי֌ַג֌ֶד֟לրוֹ שְׁמו֌אֵל֙ אֶת֟כ֌ׇל֟הַד֌ְב֞ך֎֔ים וְלֹ֥א כ֎חֵ֖ד מ֎מ֌ֶ֑נ֌ו֌ וַי֌ֹאמַ֕ך יְהֹו֣֞ה ה֔ו֌א הַט֌֥וֹב ב֌ְעֵינ֖֞ו יַעֲשֶׂ֜ה׃ {×€}

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.
ךש׎יRashi
ה׳ הו֌א. א֞דוֹן הו֌א, וְהַכֹ֌ל שֶׁל֌וֹ:
He is Adonoy. He is the Master and everything is His.

׀סוק י׮ט · Verse 19

Hebrew:

וַי֌֎גְד֌ַ֖ל שְׁמו֌אֵ֑ל וַ֜יהֹו֞ה֙ ×”Öž×™ÖžÖ£×” ע֎מ֌֔וֹ וְלֹא֟ה֎׀֌֎֥יל מ֎כ֌ׇל֟ד֌ְב֞ך֖֞יו א֞֜ךְ׊֞הￜￜ

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.

׀סוק כ׳ · Verse 20

Hebrew:

וַי֌ֵ֙דַע֙ כ֌ׇל֟י֎שְׂך֞אֵ֔ל מ֎ד֌֖֞ן וְעַד֟ב֌ְאֵ֣ך שׁ֑֞בַע כ֌֎֚י נֶאֱמ֣֞ן שְׁמו֌אֵ֔ל לְנ־ב֖֮יא לַיהֹו֞֜ה׃ {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.

׀סוק כ׮א · Verse 21

Hebrew:

וַי֌ֹ֥סֶף יְהֹו֖֞ה לְהֵך֞אֹ֣ה בְשׁ֎לֹ֑ה כ֌֎֜י֟נ֎גְל֚֞ה יְהֹו֧֞ה אֶל֟שְׁמו֌אֵ֛ל ב֌ְשׁ֎ל֖וֹ ב֌֎דְבַ֥ך יְהֹו֞֜ה׃ {×€}

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.
ךש׎יRashi
כ֎֌י נ֮גְל־ה ה׳ אֶל שְׁמו֌אֵל. לְ׀֎י שֶׁא֞מַך לְמַעְל֞ה ו֌דְבַך ה׳ ה־י־ה י־ק־׹ בַ֌י֞֌מ֎ים ה֞הֵם, א֞מַך כ֞֌אן כ֎֌י מֵעַת֞֌ה ב֎֌שְׁב֎יל שְׁמו֌אֵל, נ֮גְל־ה וְשׁ֞נ֞ה וְה֎ךְג֎֌יל לְה֎ג֞֌לוֹת:
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.

← I Samuel 2 | I Samuel 4 →

Back to I Samuel | Back to Nach Yomi

Last updated on
Chapter 2Chapter 4