v.5 The idea of the hungry being fed is seen as:- 'he hath filled the hungry with good things' [Luke 1:53] The idea 'borne seven' is picked up [Jeremiah 15:9] to show the desolation of the priesthood at the time of the captivity. Remember that Jeremiah was a priest.
v.6 The Lord kills and makes alive is a quotation from [Deuteronomy 32:39]
v.31 The sons of Eli were evil, therefore Yahweh promises that he will replace the sons of Eli [Levi] with a faithful priesthood. In fact this turns out to be Zadok as explained in [1 Kings 2:27 - 35]
The genealogy is thus:

The removal of Abiathar is the fulfilment of 1 Samuel 2:31

2:5        Hannah’s comment that ‘the barren hath born seven’ is a comment on the production of sons by barren women.  As the table shows Samuel was the seventh son born to barren women.

V.1 - "horn" Heb. "qeren" (7161) means "a horn (as projecting); (by implication) a flask, coronet; (by resemblance) an elephant's tooth (i.e. ivory), a corner (of the altar), a peak (of a mountain), a ray (of light); (figuratively means) power; hill, horn".

V.6,8 - might this "bringeth up" and "make them inherit the throne of glory" refer to the resurrection and the Abrahamic inheritance of the future millenial kingdom of God on earth?

V.9 - "keep the feet of his saints" perhaps suggests millenial preservation vs the silent darkness of death/destruction for the wicked and "for by strength shall no man prevail" perhaps suggests that no one by their own strength/works can earn eternal life but it is through mercy and grace that we have hope.

V.10 - "the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed". Keeping in mind the previous verses and (Luke 1:69) might this have a Messianic millenial application?

V.12,22,23,24,25 - Eli realizes his children are not following God's ways but is too weak a parent to correct their behavior. Similarly, believers today can't turn a blind eye to their children's behavior and then later try to feebly address matters when the die is already cast  (Ecc 12:1).

V.35 - perhaps this refers to Samuel serving Christ forever in the millenial age. Mention of  "a sure house" is later found (1Chron 25:5-6) refering to Samuel's grandson.

V.10 This is the first time in scripture that the word "anointed"(Messiah) appears in this sense. As there was no king in Israel at the time, it appears to be pointing forward to Christ. There is a remarkable resemblance between the song of Hannah and that of Mary (Luke 1:46)

2:21The way in which ‘the Lord visited Hannah’ echoes the miraculous birth of Isaac – Gen 21:1

2:29    ‘kick’ is ‘trample’’ in the RV – maybe the origin of the language in Isa 1:12

Vs.32,34 The sons of Eli were aptly named to reflect their characters.  Hophni means pugilist; and Phinehas means mouth of brass (brazen mouth).  These two arrogant, combative priests perverted the sacrifices and, in their greed, coerced the people to give them the best parts of their sacrificial meat.  They also forced the women employed for the tabernacle to have sex with them.  Their father Eli did not act as a judicious parent, or senior priest, to stop them.  Thus, Yahweh brought them punishment.  This episode should serve as a warning to those in a role of leadership.

2:10  Peninnah had been described as an ‘adversary’ - 1Sam 1:6 - so Hannah saw Peninnah as God’s not her, adversary.

48:10 I have refined Zechariah 13:9

48:19  In quoting the promises to Abraham (Gen 22:17) God is lamenting the sorry state of Israel. They were to be a blessed nation – but Isaiah is speaking of their captivity in Babylon.

48:2  The way that Judah ‘stay themselves upon the God of Israel’ was not faithful behaviour – see verse :1 which explains Paul’s inspired use of this language in Rom 2:17

48:10 The concept of refining is a clear one in Scripture which speaks of the development of a spiritual character. However on this occasion God sys it will be achieved with ‘affliction’

V.10 When silver is refined, all the dross (scum and impurities) are removed so that the pure metal shines through.  However, Yahweh did not remove the dross from His people.  Instead, He put them in a furnace (crucible) of affliction.  Captive in Babylon, they had a long, miserable time to reflect upon the errors of their ways.  Only after the captivity, were they reconciled to Yahweh when they were re-installed in Judah and Jerusalem. 

48:19 The idea of Israel being as ‘the sand’ is used by the contemporary prophetHos 1:10

V.9 Yahweh called Israel to be a people for His Name’s sake (v.11; Deut 14:2).  For that reason, Yahweh would never completely destroy His people.  He might punish them, but He would always leave a remnant (Isa 10:21).

V.18 If Israel had obeyed Yahweh, then, He would let peace flow to them like a river (Euphrates) (See Isa 33:21; 41:18). Righteousness would roll like the waves. But, righteousness is the precursor of peace (Isa 32:17).

V.22 This verse has become a common expression in the world as: There’s no peace for the wicked.

48:1 In speaking of the ‘house of Jacob’ as called ‘the name of Israel’ Isaiah was reminding his hearers of how the name of Jacob – supplanter – was changed to Israel – prince with God(Gen 32:28)

5 v.10 The redeemed sing a new song because they have been made 'kings and priests'. This is our calling. As such our life now is the training ground for priesthood. The priest in Israel was able to understand the needs of the offerer because he was human as the offer [see Hebrews 5:1-2]. Thus as we learn how to deal with our own weakness now we will be able to succour the mortal population in the Millennium. So our chastening and our weaknesses are not just 'chance happenings' They are ordained by our Father that we will be able to minister in the age to come.

6 v.15-17 During the sixth seal, when 'the wrath of the lamb' is seen the 'important' men on the earth try to hide from that wrath. On the other hand the servants of God are invited to hide until the indignation be overpast [Isaiah 26:20] showing that Yahweh's judgements are not indiscriminate. He cares for His children.

The way in which these four passages have been drawn together by the Spirit in Revelation 5 is most interesting.

The blessings of Jacob are linked with the promise of the righteous king (Isaiah 11) who is a manifestation of the glory of God (Ezekiel 1) who has this wonderful exalted position because he has been raised from the dead (Isaiah 53)

The cluster of quotations from Zechariah focuses our attention on the horsemen of Zechariah. Consequently, if we understand the horsemen of Zechariah we will appreciate the significance of the horses in Revelation 6. Zechariah explains what each one is to do.

5:13-14 So the elders again state their adoration of the risen Jesus as we saw in Chapter 4.

6:10 Do we regularly echo this cry? Are we longing for the return of Christ - or is life too comfortable and are there so many tings we want to do that the coming of Christ is of secondary importance to us?

5:1 The book written within and on the backside is like the book which Ezekiel saw (Eze 2:10). His book was full of lamentations and woe.

6:6 "a measure ... penny" quotes 2Kin 7:1 which is speaking of the deliverance of Samaria  so we can conclude that the third seal has as its terminus some sort of deliverance.

5:4 Are we equally despondent when we do not understand the time when Zion will be a joy and a praise in the earth. John was one who mourned who will be comforted – Matt 5:4

6:1,3,5,7  The repeated call to John to ‘come and see’ demonstrates that the father and His son want us to know about His plans with the earth.

5:6 The ‘seven eyes’ quotes Zechariah 3:9 where the BRANCH – Jesus is prophesied.

5:5   The ‘lion of the tribe of Judah’ shows that Jesus is the fulfilment of the blessings of Jacob – Gen 49:9

5:2 The question ‘who is worthy ...’ shows that the authority that Jesus now has was not automatically conferred on him. It was given by his Father because of his faithfulness to His commandments. The same is true for us. Our ‘overcoming’ is seen in a faithfulness to living the commandments.

Jesus Christ is described as the Lion of the tribe of Judah, and also the Lamb as it had been slain (Rev 5:5,6). There are of-course many symbols to represent Jesus, and these two are very appropriate titles. Jesus was powerful as a lion, yet meek as a lamb. It is Jesus who was destined to be the lion, the King. But it was also Jesus who was born into this world, and was submitted to sinful men as a docile lamb, dumb before its shearers (Isa 53:7).

5:5,6 The prophecy that was closed and sealed in Daniel’s time could now be opened by Jesus (Dan 12:4). Jesus is first described as a lion (king of beasts).  This appellation shows that since His resurrection, Jesus has become all-powerful and awaits His return to earth to rule (1Cor 15:27).  However, He is also shown as a lamb that had been killed.  This reflects the death of Jesus, which also represents the death of the flesh.

5:7 Jesus took the book (scroll) out of the hand of Yahweh, His Father. Here we have a manifestation of the Deity, Jesus and His Father.  This manifestation will eventually be extended to all immortalized saints (1Cor 15:28).  

5:10 The phrase kings and priests (KJV) is more correctly translated as: a kingdom and priests (ESV).  In the Kingdom, there will be only one king, Jesus.

6:14 The departing of ‘the heavens’ as ‘a scroll’ quotes Isa 34:4 adding to the quotation from Isa 34:4 about the fig tree casting her figs to build up a comprehensive picture of judgement.