Midrasz do Samuela I 2:10

(Exodus 15:2) "The L rd is my strength and my song": "My strength" is Torah, viz. (Psalms 29:11) "The L rd will give strength to His people," and it is written (Ibid. 99:4) "And (they will praise) the strength of the King, who loves (the Torah of) justice." Variantly: "My strength" is kingship, viz. (Ibid. 21:2) "O L rd, in Your strength the king rejoices," and (I Samuel 2:10) "And He will give strength to His king." Variantly: "My strength" is "My stronghold," as it is written (Jeremiah 16:19) "The L rd is my strength and my stronghold." And (Psalms 28:7) "The L rd is my strength and my shield. In Him does my heart trust, and I was helped, etc." You are a trust, a help, and a support to all who enter the world — but to me (David) more than to all. He made me distinct and I made Him distinct. He made me distinct — (Devarim 26:18) "And the L rd made you distinct unto Him this day )to be unto Him His chosen people.") And I, likewise, made Him distinct — (Ibid. 17) "You have made the L rd distinct this day to be unto you a G d." All the peoples of the world declare the praises of the Holy One Blessed be He, but mine are more pleasing before Him than theirs. As it is written (II Samuel 23:1) "And these are the last words of David: The utterance of David, the son of Yishai, and the utterance of the man set on high, the anointed of the G d of Yaakov, the fairest of the songs of Israel": Israel says (Devarim 6:4) "Hear, O Israel, the L rd our G d, the L rd is one," and the Holy Spirit cries out and says (Ibid. 33:29) "Happy are you, Israel! Who is like you, etc.?" Israel says (Ibid. 4:7) "Who … is like the L rd our G d in all our calling unto Him? And the Holy Spirit cries out and says (Ibid.) "And who is a great nation" ("that has G d near to it!") Israel says (Psalms 89:18) "For You are the glory of their strength, etc." And the Holy Spirit cries out and says (Isaiah 49:3) "Israel, in whom I glory!" (Exodus, Ibid.) "and He was a salvation unto me": You are a salvation unto all who enter the world, but unto me, more so. Variantly: "and He was a salvation unto me" — in the past, and thus will He be in the future.

“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).⁷⁷The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).⁷⁸This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).⁷⁹The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).⁸⁰The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).⁸¹The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”⁸²The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),⁸³This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’⁸⁴This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.⁸⁵I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).

Reuben, thou art My firstborn, My might and the first fruits of My strength; the excellency of dignity, and the excellency of power. unstable as water, have not thou the excellency (Gen. 49:3–4). Thou art my firstborn. You are my firstborn, the product of the first drop of semen I produced in eighty years.¹⁴Cf. Genesis Rabbah 98:4, “in eighty-four years.” In fact, I did not even experience nocturnal pollution before then. My firstborn. Are you like me? The excellency of dignity, and the excellency of power. Three crowns were available to you: priesthood, kingship, and the right of the firstborn. The excellency of dignity alludes to the priesthood, as is said: And Aaron lifted up his hands (Lev. 9:22); the excellency of power refers to kingship, as it is said: And he will give power unto his king (I Sam. 2:10); the birthright is indicated by the double portion he received, as is said: By giving him a double portion (Deut. 21:17). But you have lost them all. Why? Because you are as unstable as water, and therefore have not thou the excellency.

(Gen. 49:3, cont.:) AND EXCELLING IN POWER, in that the kingship had been designated for you, and there is no power but kingship. Thus it is stated (in I Sam. 2:10): AND HE SHALL GIVE POWER TO HIS KING. And another said < it (i.e., Gen. 49:3) was > to his credit. REUBEN, YOU ARE MY FIRST-BORN. You are suitable for the birthright, even though you desecrated it. He had been filled with jealousy for his mother.⁵²See Gen. R. 97, New Version, on 49:4 (= p. 1205 in the Theodor-Albeck edition) Why? All the days that Rachel lived, Jacob's bed was with her. When she died, Jacob took his bed and put it with Bilhah. What did Reuben do? He became jealous for his mother. He pretended to be asleep on that bed so that Jacob would put his bed with Leah.⁵³See Gen. R. 97, New Version, on 49:3 (= p. 1205 in the Theodor-Albeck edition); Gen. R. 98:4. It therefore is praising⁵⁴The root of this verb is similar to the Greek kalos, i.e., “beautifully.” him (in Gen. 49:3): REUBEN, YOU ARE MY FIRST-BORN, MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH. You were the first drop (of semen) that came out of me.

Variantly: "You have guided them in Your strength" — in the strength of the kingdom of the house of David, who are destined to assume the reign, "Your strength" being kingdom, viz. (Ibid. 21:2) "O L rd, in Your strength the king will rejoice", and (I Samuel 2:10) "and He will give strength to his king."...

(I Chronicles 4:5) "And Ashchur, the father of Tekoa, had two wives, Chelah and Na'arah." Ashchur is Calev. Why was he called "Ashchur"? Because his face was "blackened" (hushcharu") with fasting. "the father" — He was like a father to her (Miriam). "Tekoa" — He "pegged" (taka) his heart to his father in heaven. "two wives" — Miriam, who became to him like "two wives." "Chelah and Na'arah": At first she was sick (cholah), and then she "awakened" (na'arah). (Ibid. 7) "And the sons of Chelah were Tzereth, Tzochar, and Ethnan": Tzereth — she became a "vexation" (tzarah) to her co-wife, (who envied her). Tzochar — Her face was resplendent as mid-day (tzoharayim). "and Ethnan" — Anyone who saw her brought an "exchange" (for cohabitation) to his wife. (Ibid. 8) "And Kotz begot Anuv and Hatzovevah": "Kotz" is Calev, who "spurned" (katzath) the counsel of the spies. "Anuv" — he generated good in the bringing of the grape cluster (viz. Bamidbar 13:23) for if not for Calev they would not have brought it. "and Hatzovevah" — he did the will (tzivyon) of the Holy One blessed be He. "and the families of Acharchel the son of Charum. "and the families of Acharchel" — This is Miriam, viz. (Shemot 15:20) "and all the women went out after ("achar") her (Miriam) with timbrels and dances." "and the families" — He (Calev) merited establishing families from her. "the son of Charum" — This is Yocheved, of whom (the Cohanim) it is written (Bamidbar 18:14) "Every devoted thing ("cherem") in Israel shall be yours," (the Cohanim - Levites descending from Yocheved). Variantly: This ("Charum") is Miriam from whom there issued forth David, whose kingdom was exalted ("romem") by the Holy One Blessed be He, viz. (I Samuel 2:10) "And He will give strength to His king and He will exalt the horn of His anointed one." We find, then, that David came from the descendants of Miriam — whence we derive "One who draws near (to Israel) is drawn near by Heaven."