1 Samuel 1:25 — Word Study
WLCוַֽיִּשְׁחֲט֖וּ אֶת־ הַפָּ֑ר וַיָּבִ֥יאוּ אֶת־ הַנַּ֖עַר אֶל־ עֵלִֽי׃
BSAAnd when they had slaughteredshâchaṭ▸ [slew, immolated, as a sacrifice, to offer] the bullpar [young ox, a bullock] they broughtbôwʼ▸ [presented, took] the boynaʻar [youth, child] toʼêl [toward, unto] EliʻÊlîy [the high priest]
| Greek | English | Parsing |
|---|---|---|
| וַֽיִּשְׁחֲט֖וּ | and they slaughtered | Verb, Qal, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| הַפָּ֑ר | the young bull | Particle, noun common masculine singular absolute |
| וַיָּבִ֥יאוּ | and they brought | Verb, Hiphil, sequential imperfect third person masculine plural |
| אֶת־ | the object marker | Particle |
| הַנַּ֖עַר | the lad | Particle, noun common masculine singular absolute |
| אֶל־ | to | Preposition |
| עֵלִֽי׃ | Eli | Noun proper masculine |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | And when they had slaughtered the bull, they brought the boy to Eli. |
| KJV | And they slew a bullock, and brought the child to Eli. |
| ASV | And they slew the bullock, and brought the child to Eli. |
| YLT | And they slaughter the bullock, and bring in the youth unto Eli, |
| WEB | They killed the bull, and brought the child to Eli. |
| BBE | And when they had made an offering of the ox, they took the child to Eli. |
Where they part company is in the translations of שָׁחַט — see How Translations Differ.
The structure of the sentence shows a sequence of actions, first the slaughtering followed by the bringing of Samuel, highlighting the importance of both acts.






7 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbשָׁחַט
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Samuel 1:25
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Presentation of Samuelgenerated
1 Samuel 1:25 describes the moment when Hannah and Elkanah fulfill their vow to God by bringing their son Samuel to Eli after he has been weaned. This act signifies their dedication and gratitude for the gift of their child, as they offer a sacrifice to the Lord, which was a common practice in Israelite worship. The context highlights the importance of both the sacrifice and the presentation of Samuel in the narrative of his life and ministry.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Luke 2:22 | And when the time of purification according to the Law of Moses was complete, His parents brought Him to Jerusalem to present Him to the Lord |
| 2 | Luke 18:15–16 | Now people were even bringing their babies to Jesus for Him to place His hands on them. And when the disciples saw this, they rebuked those who brought them. |
The Treasury of Scripture Knowledge — 2 references, hung on the phrase they belong to
The Key Word — שָׁחַט, vai.yish.cha.Tugenerated
The verb שָׁחַט (shaḥaṭ) means to slaughter, particularly in the context of sacrifice. It is a Qal verb in the sequential imperfect form, indicating that the action was completed by a group (they). This word is often associated with ritual acts of offering, as seen throughout the Old Testament.
In this verse, the act of slaughtering the bull is a prelude to bringing Samuel to Eli, emphasizing the sacrificial nature of their worship. The choice of this verb highlights the seriousness of their act of devotion and the cultural significance of animal sacrifice in their relationship with God.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, which uses slaughtered for שָׁחַט.
Sentence Structuregenerated
The finite verbs יִּשְׁחֲט֖וּ (they slaughtered) and יָּבִ֥יאוּ (they brought) govern the actions in the verse. The structure emphasizes the sequence of actions: first the slaughtering, then the bringing of the boy.
The sentence flows from the action of slaughtering the bull to the subsequent act of bringing Samuel, illustrating a clear cause-and-effect relationship between the two actions.
Septuagint Backgroundgenerated
The Septuagint translates שָׁחַט as ἔσφαχεν (esphagen), which carries the same meaning of slaughtering, particularly in a sacrificial context. This choice aligns closely with the Hebrew, indicating a consistent understanding of the act of sacrifice.
The translation reflects the importance of the sacrificial act in both texts, underscoring its role in the worship practices of the Israelites.
In plain words — the whole versegenerated
1 Samuel 1:25 recounts that after sacrificing a bull, Hannah and Elkanah brought their son Samuel to Eli. This moment is significant as it fulfills Hannah's vow to dedicate her son to the Lord, demonstrating their faith and commitment.
Frequently Asked Questionsgenerated
The sacrifice of the bull represents Hannah and Elkanah's gratitude to God for granting them a son, and it is a part of their worship and dedication.
Bringing Samuel to Eli signifies the fulfillment of Hannah's vow to dedicate her son to the Lord, as she had promised to give him to God for his service.
The slaughtering of the bull symbolizes an offering made to God, reflecting the importance of sacrifice in Israelite worship.
This verse marks the beginning of Samuel's life of service to God, as he is dedicated to the Lord's work from a young age.
Reflection Questionsgenerated
- What does this act of sacrifice teach us about gratitude and dedication in our own lives?
- How can we apply the principle of fulfilling vows to God in our daily commitments?
- In what ways can we support and encourage those who are dedicated to serving God, like Samuel?
- What significance do rituals and acts of worship hold in our relationship with God today?
The early church on this verse — how the Fathers read it
The early Church Fathers referenced this passage to discuss the significance of dedicating children to God, illustrating the importance of parental vows in faith.
49. Above it was said of Anna alone: "And she brought him with her, after she had weaned him." But now it is added concerning both Elkanah and Anna: "And they sacrificed a calf,Early Church Fathers on 1 Samuel 1 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on 1 Samuel 1:25 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd they slew a bullock,.... One of the three Hannah brought, unless the singular is put for the plural, and so all three were slain, some for sacrifice, and some for food perhaps; or if only one was
Read John Gill on 1 Samuel 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd they slew a bullock, and brought the child to Eli. No JFB commentary on this verse.
Read Robert Jamieson on 1 Samuel 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleA bullock; either, first, One of the three at the present, reserving the rest for the future. Or, secondly, The three bullocks mentioned , to which the article here added, in the Hebrew, seems manifestly to relate; there being no one bullock there, singled out, to which it can belong. And so it is only an enallage of the singular number for the plural, which is frequent.
Read Matthew Poole on 1 Samuel 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 1:25 And they slew a bullock, and brought the child to Eli.Ver. 25. And brought the child to Eli.] Not without a gratuity, that he might have the more care of the child.
Read John Trapp on 1 Samuel 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(24, 25) With three bullocks . . . And they slew a bullock.—There at first sight seems a discrepancy here, and the LXX. translators seem to have felt it, for they read, instead of “three bullocks,” “a bullock of three years old.” The true explanation, however, is that the one bullock alluded to in 1 Samuel 1:25 was the burnt offering by which the child was consecrated to the Lord. The other two were the yearly festival offering, the presentation of which being the usual gift, the chronicler did not think it here worth while to mention again.
Read Charles John Ellicott on 1 Samuel 1 →
CambridgeThe Cambridge Bible for Schools and Colleges25. they slew a bullock] The bullock; viz. the one which had been brought as a dedicatory offering with the child: the sacrifice of the others is taken for granted. We may try to picture the scene. Elkanah leads the bullock to the north side of the altar of burnt-offering, in the court before the door of the tabernacle, and binds it to the horns of the altar. Hannah brings her child, and lays his hand on the head of the victim in token that it is his representative; at that moment Elkanah or one of the priests slays it (Leviticus 1:5). Its blood is sprinkled and its limbs burnt upon the altar, as an emblem of the complete dedication of the child to Jehovah. The Sept. version differs widely…
Read Cambridge on 1 Samuel 1 →
Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible25. Slew a bullock — One of the three mentioned in the preceding verse. The Hebrew is àú äôø, the bullock, that is, the particular one with which the consecration of the child was associated.
Read Daniel Denison Whedon on 1 Samuel 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
And when they had slaughtered the bull, they brought the boy to Eli.
They killed the bull, and brought the child to Eli.
And when they had slaughtered the bull, they brought the boy to Eli.
Once the bull had been slaughtered, they brought the boy to Eli.
Tyndale line
And they slew a bullock, and brought the child to Eli.
And they slew the bullock, and brought the child to Eli.
And they slew the bullock, and brought the child to Eli.
And they slew a bullock, and brought the child to Eli.
And they slewe a bullocke, and brought the childe to Eli.
Strictly literal
And they slaughtered the bullock, and brought the boy to Eli.
And they slaughter the bullock, and bring in the youth unto Eli,
And they slaughter the bullock, and bring in the youth to Eli,
And they slew a bullock, and brought the child to 'Eli.
They killed the bull, and they brought the child to Eli.
From the Latin
And they immolated a calf, and offered the child to Heli.
Simplified
After they had slaughtered the bull, they presented the boy to Eli.
And when they had made an offering of the ox, they took the child to Eli.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording of this verse, with six of the eight words matched. The Dead Sea Scrolls provide a fragmentary version, with some words restored by an editor, but the core meaning remains consistent across these witnesses.
וַֽיִּשְׁחֲט֖וּ אֶת־ הַפָּ֑ר וַיָּבִ֥יאוּ אֶת־ הַנַּ֖עַר אֶל־ עֵלִֽי׃
6 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[וישחט] [את] [הפר] [ותבוא] [חנה] [אם] [הנער] [אל] [עלי]
nothing on the leather here — 9 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 1:25
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
שָׁחַט (shachat) is a Hebrew verb meaning to slaughter or kill, often in the context of sacrifice. It can refer to the slaughtering of animals for food or ritual purposes, as well as the killing of people in a sacrificial context. The noun form שַׁחֲטָה (shachat) is noted as a doubtful term, with a reference in Hosea 5:2.
שָׁחַט 84 vb. slaughter, beat
Qal slaughter
Niph. be slaughtered for food
base
שַׁחֲטָה n.f. doubtful word;—Ho 5:2 RV (cf. AV) the revolters are gone deep in slaughtering
ref
H7819a שָׁחַט slaughter, beat H7819b שַׁחֲטָה doubtful word
7819 shachat shaw-khat'
a primitive root; to slaughter (in sacrifice or
massacre):--kill, offer, shoot out, slay, slaughter.
שָׁחַט (sha.chat) — to slaughter.
v
1) to kill, slaughter, beat
1a) (Qal)
1a1) to slaughter
1a1a) beast for food
1a1b) sacrifice
1a1c) person in human sacrifice
1a1d) beaten, hammered (of shekels)
1b) (Niphal) to be slaughtered, be slain (of food or sacrifice)
Also means: sha.chat (שָׁחוּט "beaten" H7820)
שַׁחֲטָה (sha.cha.tah) — slaughtering.
1) (BDB) slaughtering
1a) word doubtful
Conj | V-Qal-ConsecImperf-3mp — Verb · Qal · sequential imperfect third person masculine pluralHc/Vqw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
פַּר (par) refers to a young bull or steer. It is derived from a root that suggests strength or breaking forth. The term encompasses meanings like bullock and calf, indicating its use in contexts related to livestock.
פַּר 132 n.m. young bull, steer
base
H6499 פַּר young bull, steer
6499 par par
or par {pawr}; from 6565; a bullock (apparently as breaking
forth in wild strength, or perhaps as dividing the hoof):--(+
young) bull(-ock), calf, ox.
see HEBREW for 06565
פַּר (par) — bullock.
young bull, steer, bullock
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
בּוֹא (bo) is a Hebrew verb meaning to come or go in, with a wide range of applications including entering, arriving, and bringing in. It can refer to both physical movement and abstract concepts like events coming to pass. The verb appears in various forms, such as Qal (to come), Hiphil (to cause to come), and Hophal (to be brought). There is no significant disagreement among lexicons regarding its meanings.
בּוֹא 2569 vb. come in, come, go in, go
Qal
come in
come (approach, arrive)
go, i.e. walk, associate with
go from speaker, but with limit of motion given
Hiph.
cause to come in, bring in (conduct, lead, obj. persons and animals)
cause to come, bring, bring near, etc. (animate obj.)
Hoph.
be brought in (of pers. and things)
be brought
be introduced, put
base
H935 בּוֹא come in, come, go in, go .. come in
. come (approach, arrive)
. go, i.e. walk, associate with
. go from speaker, but with limit of motion given
. . cause to come in, bring in (conduct, lead, obj. persons and animals)
. cause to come, bring, bring near, etc. (animate obj.)
. . be brought in (of pers. and things)
. be brought
. be introduced, put
935 bow' bo
a primitive root; to go or come (in a wide variety of
applications):--abide, apply, attain, X be, befall, +
besiege, bring (forth, in, into, to pass), call, carry, X
certainly, (cause, let, thing for) to come (against, in, out,
upon, to pass), depart, X doubtless again, + eat, + employ,
(cause to) enter (in, into, -tering, -trance, -try), be
fallen, fetch, + follow, get, give, go (down, in, to war),
grant, + have, X indeed, (in-)vade, lead, lift (up), mention,
pull in, put, resort, run (down), send, set, X (well) stricken
(in age), X surely, take (in), way.
בּוֹא (bo) — to come (in): come.
: come/go_in
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
1a5) to go
1b) (Hiphil)
1b1) to lead in
1b2) to carry in
1b3) to bring in, cause to come in, gather, cause to come, bring near, bring against, bring upon
1b4) to bring to pass
1c) (Hophal)
1c1) to be brought, brought in
1c2) to be introduced, be put
לְב֥וֹא (bo) — Lebo-(Hamath).
This name means to go in, enter
Combined with cha.mat (חֲמָת "Hamath" H2574)
בּוֹא (bo) — to come (in): towards.
: towards/entrance
1) to go in, enter, come, go, come in
1a) (Qal)
1a1) to enter, come in
1a2) to come
1a2a) to come with
1a2b) to come upon, fall or light upon, attack (enemy)
1a2c) to come to pass
1a3) to attain to
1a4) to be enumerated
Conj | V-Hiphil-ConsecImperf-3mp — Verb · Hiphil · sequential imperfect third person masculine pluralHc/Vhw3mp
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HTo — ParticleHTo
נַ֫עַר (na`ar) generally refers to a boy, lad, or youth, covering ages from infancy to adolescence. It can also imply a servant or retainer and, in some contexts, may refer to a girl of similar age. The term appears in various forms across different lexicons, with Brown-Driver-Briggs noting its usage as a shaking or scattering.
נַ֫עַר 239 n.m. 1. boy, lad, youth. 2. retainer (not in P)
boy, lad, youth (c. 133 t.)
servant, retainer (c. 105 t.)
base
H5288a נַ֫עַר usu. interpr. as a shaking, scattering H5288b נַ֫עַר, נַ֫עַר . boy, lad, youth
. retainer
5288 na`ar nah'-ar
from 5287; (concretely) a boy (as active), from the age of
infancy to adolescence; by implication, a servant; also (by
interch. of sex), a girl (of similar latitude in age):--babe,
boy, child, damsel (from the margin), lad, servant, young
(man).
see HEBREW for 05287
נַ֫עַר (na.ar) — youth.
1) a boy, lad, servant, youth, retainer
1a) boy, lad, youth
1b) servant, retainer
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
In the Old Testament this word occurs as the translation of na`ar, "young person," "child," "servant," the Revised Version (British and American) properly substituting "servant" in 2Ki 4:19; Jud 16:26 is another passage where either sense of the original word may be intended. The word occurs in the New Testament in Joh 6:9 as the translation of paidarion; in Ac 20:12, pais (the King James Version "young man").
The Hebrew word אֶל (el) is primarily a preposition indicating motion towards or direction to a person or place. It can also imply entering a limit, presence at a location, or a hostile direction (against). Additionally, it may express concepts such as concerning, in addition to, or according to. The entries highlight its versatility in both physical and metaphorical contexts.
אֶל (nearly always followed by Makkeph),
prep. denoting motion to or direction towards (whether physical or mental).of motion to or unto a person or place
Where the limit is actually entered, into
Of direction towards anything
Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
Unto sometimes acquires from the context the sense of in addition to
Metaph. in regard to, concerning, on account of
Of rule or standard according to (rare)
Expressing presence at a spot, against, at, by, not merely after verbs implying motion
Prefixed to other preps. it combines with them the idea of motion or direction to
base
H413 אֶל (nearly always followed by Makkeph), . of motion to or unto a person or place
. Where the limit is actually entered, into
. Of direction towards anything
. Where the motion or direction implied appears from the context to be of a hostile character, אֶל = against
. Unto sometimes acquires from the context the sense of in addition to
. Metaph. in regard to, concerning, on account of
. Of rule or standard according to (rare)
. Expressing presence at a spot, against, at, by, not merely after verbs implying motion
. Prefixed to other preps. it combines with them the idea of motion or direction to
413 'el ale
(but only used in the shortened constructive form sel {el});
a primitive particle; properly, denoting motion towards, but
occasionally used of a quiescent position, i.e. near, with or
among; often in general, to:--about, according to ,after,
against, among, as for, at, because(-fore, -side), both...and,
by, concerning, for, from, X hath, in(- to), near, (out) of,
over, through, to(-ward), under, unto, upon, whether,
with(-in).
אֶל (el) — to(wards).
1) to, toward, unto (of motion)
2) into (limit is actually entered)
2a) in among
3) toward (of direction, not necessarily physical motion)
4) against (motion or direction of a hostile character)
5) in addition to, to
6) concerning, in regard to, in reference to, on account of
7) according to (rule or standard)
8) at, by, against (of one's presence)
9) in between, in within, to within, unto (idea of motion to)
Prep — PrepositionHR
עֵלִי (Eliy) refers to Eli, a high priest and judge of Israel during the time of the United Monarchy, first mentioned in 1 Samuel 1:3. The name is derived from a root meaning 'lofty' or 'ascension.' Eli was a descendant of Aaron and the father of Hophni and Phinehas.
עֵלִי n.pr.m. Eli, priest at Shiloh
base
H5941 עֵלִי
5941 `Eliy ay-lee'
from 5927; lofty; Eli, an Israelite high-priest:--Eli.
see HEBREW for 05927
עֵלִי (e.li) — Eli.
A man living at the time of United Monarchy, first mentioned at 1Sa.1.3;
father of: Hophni (H2652), Phinehas (H6372H)
§ Eli = "ascension"
descendant of Aaron through Ithamar and high priest and judge of Israel when Samuel entered service as a child
N-proper — Noun proper masculineHNpm
e'-li (`eli):
A descendant of Ithamar, the fourth son of Aaron, who exercised the office of high priest in Shiloh at the time of the birth of Samuel. For the first time in Israel, Eli combined in his own person the functions of high priest and judge, judging Israel for 40 years (1Sa 4:18). The incidents in Eli's life are few; indeed, the main interest of the narrative is in the other characters who are associated with him. The chief interest centers in Samuel. In Eli's first interview with Hannah (1Sa 1:12 ff), she is the central figure; in the second interview (1Sa 1:24 ff), it is the child Samuel. When Eli next appears, it is as the father of Hophni and Phinehas, whose worthless and licentious lives had profaned their priestly…
Eli
Ascent, the high priest when the ark was at Shiloh (1 Sam. 1:3, 9). He was the first of the line of Ithamar, Aaron’s fourth son (1 Chr. 24:3; comp. 2 Sam. 8:17), who held that office. The office remained in his family till the time of Abiathar (1 Kings 2:26, 27), whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (35). He acted also as a civil judge in Israel after the death of Samson (1 Sam. 4:18), and judged Israel for forty years.
His sons Hophni and Phinehas grossly misconducted themselves, to the great disgust of the people (1 Sam.…
(ascension), a descendant of Aaron through Ithamar, the youngest of his two surviving sons. (Leviticus 10:1,2,12) comp. 1Kin 2:27 with 2Sam 8:17; 1Chr 24:3 (B.C. 1214-1116.) he was the first of the line of Ithamar who held the office of high priest. The office remained in his family till Abiathar was thrust out by Solomon, (1 Kings 1:7; 2:26,27) when it passed back again to the family of Eleazar int he person of Zadok. (1 Kings 2:35) Its return to the elder branch was one part of the punishment which had been denounced against Eli during his lifetime, for his culpable negligence. (
A high priest of the Jews, the first in the line of Ithamar, 1Sa 2:27. He was also a judge of Israel forty years, and was eminent for piety and usefulness, but criminally negligent of family discipline. For this the judgments of God fell upon his house, 1Sa 3:11-18. In battle with the Philistines his two sons were slain, and Israel defeated; but it was the capture of the ark of God that broke his heart, 1Sa 4:1-22. The divine threatening was fully performed in the day of Abiathar, which see.
