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 bloom of manhood. אנשׁים, in contrast with זקן, is used to denote men in the prime of life.

Verse 34
“And let this be the sign to thee, what shall happen to (come upon) thy two sons, Hophni and Phinehas; in one day they shall both die.” For the fulfilment of this, see 1Sa 4:11. This occurrence, which Eli lived to see, but did not long survive (1Sa 4:17.), was to be the sign to him that the predicted punishment would be carried out in its fullest extent.

Verse 35
But the priesthood itself was not to fall with the fall of Eli's house and priesthood; on the contrary the Lord would raise up for himself a tried priest, who would act according to His heart. “And I will build for him a lasting house, and he will walk before mine anointed for ever.”

Verse 36
Whoever, on the other hand, should still remain of Eli's house, would come “bowing before him (to get) a silver penny and a slice of bread,” and would say, “Put me, I pray, in one of the priests' offices, that I may get a piece of bread to eat.” אגורה, that which is collected, signifies some small coin, of which a collection was made by begging single coins. Commentators are divided in their opinions as to the historical allusions contained in this prophecy. By the “tried priest,” Ephraem Syrus understood both the prophet Samuel and the priest Zadok. “As for the facts themselves,” he says, “it is evident that, when Eli died, Samuel succeeded him in the government, and that Zadok received the high-priesthood when it was taken from his family.” Since his time, most of the commentators, including Theodoret and the Rabbins, have decided in favour of Zadok. Augustine, however, and in modern times Thenius and O. v. Gerlach, give the preference to Samuel. The fathers and earlier theologians also regarded Samuel and Zadok as the type of Christ, and supposed the passage to contain a prediction of the abrogation of the Aaronic priesthood by Jesus Christ.