▼tn 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.

▼tc 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. The LXX adds material very similar to Jer 9:23-24. “the Lord is holy. Let not the wise boast in his wisdom, and let not let the strong boast in his strength, and let not let the rich boast in his riches, but let him who boasts boast in this: to understand and know the Lord, and to practice justice and righteousness in the midst of the land.” The Greek text of Jeremiah uses different words for “wise” and “strong” and closes by referring to the Lord as one who performs justice, etc. and whose will is in these things.

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

▼tn 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.

▼tn 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.”

▼tc 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.

▼tn The term נַעַר (naʿar), here translated “boy,” often refers to a servant or apprentice in line for a position of authority.

▼tn The name “Samuel” has been supplied here for clarity.

▼tn Heb “with [or “before”] the face of.” Possibly “under the supervision of.” Cf. 1 Sam 2:18 and 1 Kgs 13:6 where the face represents favor.

▼tc The transition between the end of the song and the next portion of the narrative varies in the ancient witnesses. At Qumran, vs 11 is entirely omitted from 4QSama. The MT refers to Elkanah returning to Ramah, then Samuel serving the Lord “with the face” of Eli. The LXX focuses initially on Hannah. According to Graeme Auld (I &II Samuel [Louisville: Westminster John Knox Press, 2011] 40 and 43) the first scribe of Codex B wrote “And she left him there facing Yahweh. And she went to Ramathaim. And the lad was serving in face of Yahweh, facing Eli the priest.” The Lucianic Greek text differs as to the beginning, “And they left him before Yahweh there, and did homage to Yahweh, and departed for Ramah for their home.” Thus the MT and the early Greek text focus on the different spouses, while the Lucianic tradition blends them together with a plural verb. The omission from Qumran and variation among the other texts suggests that this verse was either damaged in a very early copy or added to smooth out the transition between topics. If the MT is accepted, the principal question remaining is where to divide the paragraphs. Does Samuel’s service to the Lord function primarily as contrast to his parent’s return trip or as contrast to Eli’s dishonorable sons? The syntactic structure for both options is the same, vav plus noun first, and therefore not decisive. That the next section starts at 2:18 with nearly identical phrasing argues to begin a paragraph here with the statement about Samuel.

▼tn Heb “sons of worthlessness.”

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

▼tc The LXX reads “As to the right of the priests from the people, [from] anyone sacrificing.”

▼sn 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.

▼tn Heb “everyone of Israel.”

▼tc The LXX reads “who came to sacrifice at Shiloh.”

▼tc LXX “I.”

▼tn Heb “living.”

▼tn The Hebrew has a preterite verb, normally “and then he said.” In this case it gives the next event in a sequence that is modal and describes something typical in past time. Most English translations add “if” because this is a possible and common scenario rather than a specific incident only.

▼tc The construction is a Piel infinitive absolute followed by a Hiphil imperfect, the only case of such syntax. Normally the infinitive absolute agrees with the verbal stem of the main verb, or sometimes is Qal when the main verb is not. The LXX renders in the passive voice, “the fat should be burned,” probably interpreting the consonants of these verbs as Pual forms.

▼tc The LXX adds “from any.”

▼tn Heb “whatever your soul desires.”

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

▼tc The Qumran text, 4QSama, reads “you must give and I will take by force.” 4QSama continues with a text similar to vss 13-14, in which the priest’s servant describes stabbing the trident into the pot to take whatever would come up. Either this repetition was original and the MT and LXX eliminated the redundancy, or the tradition behind the Qumran scroll may have read these elements in a different order than the MT and LXX and then added the material to the earlier location (matching the MT and LXX) resulting in the repetition. See Graeme Auld, I &II Samuel (Louisville: Westminster John Knox Press, 2011) 44-45.

▼tn The term נַעַר (naʿar), here translated “young men,” often refers to a servant or apprentice in line for a position of authority. The same term describes Samuel in vs 11 and 18. The repetition helps establish the contrast between Samuel and Eli’s sons.

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