And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread.

And it shall come to pass, that whosoever shall remain in thy house, shall come that he may be prayed for, and shall offer a piece of silver, and a roll of bread, and shall say: Put me, I beseech thee, to somewhat of the priestly office, that I may eat a morsel of bread.

And it shall come to pass that every one that is left of thy house shall come to crouch to him for a small piece of silver and for a cake of bread, and shall say, Put me, I pray thee, into one of the priestly offices, that I may eat a morsel of bread.

and it hath been, every one who is left in thy house doth come in to bow himself to him, for a wage of silver, and a cake of bread, and hath said, Admit me, I pray thee, unto one of the priest's offices, to eat a morsel of bread.'

Then it will be that the rest of your family, anyone who has not been cut off, will go down on his knees to him for a bit of silver or a bit of bread, and say, Be pleased to put me into one of the priest's places so that I may have a little food.

Then this will be in the future, that whoever will have remained of your house, he will approach so that he may pray on his behalf. And he will offer a coin of silver, and a twist of bread. And he will say: 'Permit me, I beg you, one part of the priestly office, so that I may eat a mouthful of bread.' "

A piece - The word is only found here; but is thought to be connected in etymology and in meaning with the "Gerah," the smallest Hebrew coin, being the twentieth part of the shekel. The smallness of the sum asked for shows the poverty of the asker.

Shall come and crouch to him - Shall prostrate himself before him in the most abject manner, begging to be employed even in the meanest offices about the tabernacle, in order to get even the most scanty means of support.
A piece of silver - אגורת כסף agorath keseph, translated by the Septuagint, οβολου αργυριου, an obolus of silver. The Targum translates it מעא mea, which is the same as the Hebrew gerah, and weighed about sixteen grains of barley.
A morsel of bread - A mouthful; what might be sufficient to keep body and soul together. See the sin and its punishment. They formerly pampered themselves, and fed to the full on the Lord's sacrifices; and now they are reduced to a morsel of bread. They fed themselves without fear; and now they have cleanness of teeth in all their dwellings. They wasted the Lord's heritage, and now they beg their bread!
In religious establishments, vile persons, who have no higher motive, may and do get into the priest's office, that they may clothe themselves with the wool, and feed themselves with the fat, while they starve the flock. But where there is no law to back the claims of the worthless and the wicked, men of piety and solid merit only can find support; for they must live on the free-will offerings of the people. Where religion is established by law, the strictest ecclesiastical discipline should be kept up, and all hireling priests and ecclesiastical drones should be expelled from the Lord's vineyard. An established religion, where the foundation is good, as is ours, I consider a great blessing; but it is liable to this continual abuse, which nothing but careful and rigid ecclesiastical discipline can either cure or prevent. If our high priests, our archbishops and bishops, do not their duty, the whole body of the clergy may become corrupt or inefficient. If they be faithful, the establishment will be an honor to the kingdom, and a praise in the earth.
The words pillars of the earth, מצקי ארץ metsukey erets, Mr. Parkhurst translates and defends thus: "The compressors of the earth; i.e., the columns of the celestial fluid which compress or keep its parts together." This is all imaginary; we do not know this compressing celestial fluid; but there is one that answers the same end, which we do know, i.e., the Air, the columns of which press upon the earth in all directions; above, below, around, with a weight of fifteen pounds to every square inch; so that a column of air of the height of the atmosphere, which on the surface of the globe measures one square inch, is known by the most accurate and indubitable experiments to weigh fifteen pounds. Now as a square foot contains one hundred and forty-four square inches, each foot must be compressed with a weight of incumbent atmospheric air equal to two thousand one hundred and sixty pounds. And as the earth is known to contain a surface of five thousand five hundred and seventy-five billions of square feet; hence, allowing two thousand one hundred and sixty pounds to each square foot, the whole surface of the globe must sustain a pressure of atmospheric air equal to twelve trillions and forty-one thousand billions of pounds; or six thousand and twenty-one billions of tons. This pressure, independently of what is called gravity, is sufficient to keep all the parts of the earth together, and perhaps to counteract all the influence of centrifugal force. But adding to this all the influence of gravity or attraction, by which every particle of matter tends to the center, these compressors of the earth are sufficient to poise, balance, and preserve the whole terraqueous globe. These pillars or compressors are an astonishing provision made by the wisdom of God for the necessities of the globe. Without this, water could not rise in fountains, nor the sap in vegetables. Without this, there could be no respiration for man or beast, and no circulation of the blood in any animal. In short, both vegetable and animal life depend, under God, on these pillars or compressors of the earth; and were it not for this compressing power, the air contained in the vessels of all plants and animals would by its elasticity expand and instantly rupture all those vessels, and cause the destruction of all animal and vegetable life: but God in his wisdom has so balanced these two forces, that, while they appear to counteract and balance each other, they serve, by mutual dilations and compressions, to promote the circulation of the sap in vegetables, and the blood in animals.

And it shall come to pass, [that] every one that is left in thine house shall come [and] (a) crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread.
(a) That is, will be inferior to him.

And it shall come to pass, that everyone that is left in thine house,.... That is not cut off by death, the few remains of Eli's posterity in succeeding times, after the high priesthood was removed out of his family into another; so that they were reduced at best to common priests, and these, as it should seem, degraded from that office for their maladministration of it, or scandalous lives:
shall come and crouch to him for a piece of silver and a morsel of bread; which Grotius interprets of their coming to God, and bowing themselves before him, and praying to him for the smallest piece of money to cast into the treasury, and for a morsel of bread to be accepted as an offering, instead of a bullock, sheep, lamb, or even a bird, which they were not able to bring; but the meaning is, that such should be the low estate of Eli's family, when another, even Zadok, was made high priest, that they should come and humble themselves before him, as the Targum expresses it, beseeching him to give them a piece of silver, even the smallest piece, that is, as the word signifies, a "gerah" or "meah", about a penny or three halfpence of our money, the twentieth part of a shekel, Ezekiel 45:12 and a piece of bread, not a whole loaf, but a slice of it, to such extremity would they be brought:
and shall say, put me, I pray thee, into one of the priests' offices, that I may eat a piece of bread; or into one of the wards of the priests; their custodies or courses, as the Targum; with which the Jewish commentators generally agree, and of which there were twenty four; see 1-Chronicles 24:4, and there are some traces of them in the New Testament, see Luke 1:5, but these were regular priests, who were in those courses, and had a sufficient maintenance for them, and had not barely a piece of bread to live on, or just enough to keep them from starving, as the phrase denotes; wherefore this must be understood, as before hinted, of priests degraded from their office, on some account or another, and reduced to poverty and want; and therefore, that they might be kept from starving, would solicit the high priest in those days, and beg that he would put them in some inferior post under the priests, to do the meanest offices for them, slay the sacrifices for them, wash their pots, open and shut up doors, and the like, that so they might have a living, though a poor one; and this may reasonably be thought to be the case of Eli's posterity, in process of time, after Abiathar was deposed from the high priest's office, and was ordered to go and live upon his fields and farm at Anathoth, 1-Kings 2:26 with which compare Ezekiel 44:10. This, as Ben Gersom observes, was a fit punishment, and a righteous retaliation on Eli's posterity, that they should be brought to crouch to others, and be glad of a morsel of bread, who had behaved so imperiously towards the Lord's people, and had taken away their flesh from them by force; and, not content with their allowance, took the best pieces of the sacrifices, to make themselves fat with them.

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.
(Note: Theodoret, qu. vii. in 1 Reg. Οὐκοῦν ἡ πρόῤῥησις κυρίως μὲν ἁρμόττει τῷ σωτὴρι Χριστῷ. Κατὰ δὲ ἱστορίαν τῷ Σαδούκ, ὅς ἐκ τοῦ Ἐλεάζαρ κατάγων τὸ γένος τὴν ἀρχιερωσύνην διὰ τοῦ Σολομῶνος ἐδέξατο. Augustine says (De civit. Dei xvii. 5, 2): "Although Samuel was not of a different tribe from the one which had been appointed by the Lord to serve at the altar, he was not of the sons of Aaron, whose descendants had been set apart as priests; and thus the change is shadowed forth, which was afterwards to be introduced through Jesus Christ." And again, 3: "What follows (1-Samuel 2:35) refers to that priest, whose figure was borne by Samuel when succeeding to Eli." So again in the Berleburger Bible, to the words, "I will raise me up a faithful priest," this note is added: "Zadok, of the family of Phinehas and Eleazar, whom king Solomon, as the anointed of God, appointed high priest by his ordinance, setting aside the house of Eli (1-Kings 2:35; 1-Chronicles 29:22). At the same time, just as in the person of Solomon the Spirit of prophecy pointed to the true Solomon and Anointed One, so in this priest did He also point to Jesus Christ the great High Priest.")
This higher reference of the words is in any case to be retained; for the rabbinical interpretation, by which Grotius, Clericus, and others abide, - namely, that the transfer of the high-priesthood from the descendants of Eli to Zadok, the descendant of Eleazar, is all that is predicted, and that the prophecy was entirely fulfilled when Abiathar was deposed by Solomon (1-Kings 2:27), - is not in accordance with the words of the text. On the other hand, Theodoret and Augustine both clearly saw that the words of Jehovah, "I revealed myself to thy father's house in Egypt," and, "Thy house shall walk before me for ever," do not apply to Ithamar, but to Aaron. "Which of his fathers," says Augustine, "was in that Egyptian bondage, form which they were liberated when he was chosen to the priesthood, excepting Aaron? It is with reference to his posterity, therefore, that it is here affirmed that they would not be priests for ever; and this we see already fulfilled." The only thing that appears untenable is the manner in which the fathers combine this historical reference to Eli and Samuel, or Zadok, with the Messianic interpretation, viz., either by referring 1-Samuel 2:31-34 to Eli and his house, and then regarding the sentence pronounced upon Eli as simply a type of the Messianic fulfilment, or by admitting the Messianic allusion simply as an allegory.
The true interpretation may be obtained from a correct insight into the relation in which the prophecy itself stands to its fulfilment. Just as, in the person of Eli and his sons, the threat announces deep degradation and even destruction to all the priests of the house of Aaron who should walk in the footsteps of the sons of Eli, and the death of the two sons of Eli in one day was to be merely a sign that the threatened punishment would be completely fulfilled upon the ungodly priests; so, on the other hand, the promise of the raising up of the tried priest, for whom God would build a lasting house, also refers to all the priests whom the Lord would raise up as faithful servants of His altar, and only receives its complete and final fulfilment in Christ, the true and eternal High Priest. But if we endeavour to determine more precisely from the history itself, which of the Old Testament priests are included, we must not exclude either Samuel or Zadok, but must certainly affirm that the prophecy was partially fulfilled in both. Samuel, as the prophet of the Lord, was placed at the head of the nation after the death of Eli; so that he not only stepped into Eli's place as judge, but stood forth as priest before the Lord and the nation, and "had the important and sacred duty to perform of going before the anointed, the king, whom Israel was to receive through him; whereas for a long time the Aaronic priesthood fell into such contempt, that, during the general decline of the worship of God, it was obliged to go begging for honour and support, and became dependent upon the new order of things that was introduced by Samuel" (O. v. Gerlach). Moreover, Samuel acquired a strong house in the numerous posterity that was given to him by God. The grandson of Samuel was Heman, "the king's seer in the words of God," who was placed by David over the choir at the house of God, and had fourteen sons and three daughters (1-Chronicles 6:33; 1-Chronicles 25:4-5). But the very fact that these descendants of Samuel did not follow their father in the priesthood, shows very clearly that a lasting house was not built to Samuel as a tried priest through them, and therefore that we have to seek for the further historical fulfilment of this promise in the priesthood of Zadok. As the word of the Lord concerning the house of Eli, even if it did not find its only fulfilment in the deposition of Abiathar (1-Kings 2:27), was at any rate partially fulfilled in that deposition; so the promise concerning the tried priest to be raised up received a new fulfilment in the fact that Zadok thereby became the sole high priest, and transmitted the office to his descendants, though this was neither its last nor its highest fulfilment. This final fulfilment is hinted at in the vision of the new temple, as seen by the prophet Ezekiel, in connection with which the sons of Zadok are named as the priests, who, because they had not fallen away with the children of Israel, were to draw near to the Lord, and perform His service in the new organization of the kingdom of God as set forth in that vision (Ezekiel 40:46; Ezekiel 43:19; Ezekiel 44:15; Ezekiel 48:11). This fulfilment is effected in connection with Christ and His kingdom. Consequently, the anointed of the Lord, before whom the tried priest would walk for ever, is not Solomon, but rather David, and the Son of David, whose kingdom is an everlasting kingdom.