Chapter One
Hannah Asks God for a Child
1:1 There was a certain man of Ramathaim-zophim of the hill country of Ephraim whose name was Elkanah the son of Jeroham, son of Elihu, son of Tohu, son of Zuph, an Ephrathite. 2 He had two wives. The name of the one was Hannah, and the name of the other, Peninnah. And Peninnah had children, but Hannah had no children.
The book starts off by identifying one man who lived in the eastern edge of the hill country of Ephraim’s territory in a small town named Ramathaim-zophim (also known as Ramah) by the name of Elkanah. Since there are eight people in the Bible that have the same name we are given his lineage, he was the son of Jeroham (also the name of eight people in the Bible), son of Elihu (five with that same name), son of Tohu (only one), son of Zuph (only one), who was an Ephrathite. When we read this our first thought is that he was from the tribe of Ephraim, but he was not, as a longer genealogy is given in 1 Chronicles 6:22-38 informs us that he was actually from the tribe of Levi. He had two wives, one named Peninnah, who had given birth to several children (see verse four) and the other, Hannah, who we are also told was barren.
1:3 Now this man used to go up year by year from his city to worship and to sacrifice to the LORD of hosts at Shiloh, where the two sons of Eli, Hophni and Phinehas, were priests of the LORD.
When the Tabernacle was brought into the Promised Land, God selected the city of Shiloh for its location where it stayed for over 300 years. Shiloh would have been the location where the men of Israel visited during the celebrations of Passover/Feast of Unleavened Bread, Shavout/Pentecost, and Sukkot/Feast of Tabernacles which the law required every male able to travel to attend (click here to read about God’s appointed times).
This is the first appearance in the Bible of God’s title “the LORD of Hosts.” The word LORD is not the Hebrew word for ‘LORD’ it is what scholars call the tetragrammaton the four-letter name of God (Hebrew YHWH, click here to read more) and the Hebrew word ṣeḇā·’ôṯ’ (or simply Sabaoth, regardless of similar sounding or spelling, this word is not associated with the word Sabbath), referring to an army, military service, or that of fighting in war.
One of the awesome titles of our great God is “Lord of Hosts” or “Lord of the armies.” This title is used nearly 300 times in Scripture and is found for the first time in 1 Samuel 1:3. “Lord of hosts” describes God as the sovereign Lord of the host of the stars (Isa. 40:26), the angelic host (Ps. 103:20–21) and the armies of Israel (Ex. 12:41; Ps. 46:7, 11). In the Authorized Version, “hosts” is transliterated “Sabaoth” in Romans 9:29 and James 5:4. In his hymn “A Mighty Fortress Is Our God,” Martin Luther rightly applied this title to Jesus Christ:
Did we in our own strength confide,
Our striving would be losing,
Were not the right Man on our side,
The Man of God’s own choosing.
Dost ask who that may be?
Christ Jesus, it is He;
Lord Sabaoth His name,
From age to age the same,
And He must win the battle.[1]
The text here does not state when the family went to Shiloh every year. Some believe that the Israelites did not fully comply with the pilgrimage regulations of the law during this time period as there is little evidence of those visits.[2] Elkanah, however, being a faithful follower of God made annual treks to Shiloh with his family and offered a Peace/Fellowship offering (the only sacrifice that was allowed to be shared among family members, click here for more information). Shiloh was only fifteen miles north of Ramathaim-zophim.
We are also introduced to the high priest Eli and his two sons that were priests, Hophni and Phinehas. We will read more about them later.
1:4 On the day when Elkanah sacrificed, he would give portions to Peninnah his wife and to all her sons and daughters. 5 But to Hannah he gave a double portion, because he loved her, though the LORD had closed her womb.
Elkanah would give portions of the sacrifice to Peninnah, his wife, and to all her sons and daughters, but to Hannah he gave her a double portion because he loved her. The word translated here in the ESV as ‘double’ is the Hebrew word ’ǎp·pā’·yim which refers to a face, a nose, or anger (flaring of nostrils when angry), but for the most part, theologians haven’t been able to make a lot of sense of the use of that word in this verse. So many of the Bibles use the Septuagint “one portion,” some use the Aramaic Targum’s “prime (or choice) portion,” while others, like the ESV here uses the Syriac Peshitta[3] text that reads “double portion.”[4] The addition of the statement that “though the LORD had closed her womb,” has also brought confusion to many theologians, other than informing the reader that God was responsible for Hannah being barren.
1:6 And her rival used to provoke her grievously to irritate her, because the LORD had closed her womb. 7 So it went on year by year. As often as she went up to the house of the LORD, she used to provoke her. Therefore Hannah wept and would not eat. 8 And Elkanah, her husband, said to her, “Hannah, why do you weep? And why do you not eat? And why is your heart sad? Am I not more to you than ten sons?”
We are told that Peninnah would ridicule Hannah because she did not have a child or her own, especially during this annual visit to Shiloh. Year after year Hannah was the brunt of Peninnah’s cruel abuse, and as a result, she would cry and not eat. Elkanah would try to comfort her saying “Am I not more to you than ten sons?” But his words did little to comfort her.
1:9 After they had eaten and drunk in Shiloh, Hannah rose. Now Eli the priest was sitting on the seat beside the doorpost of the temple of the LORD. 10 She was deeply distressed and prayed to the LORD and wept bitterly. 11 And she vowed a vow and said, “O LORD of hosts, if you will indeed look on the affliction of your servant and remember me and not forget your servant, but will give to your servant a son, then I will give him to the LORD all the days of his life, and no razor shall touch his head.”
After sharing of the sacrifice meal was over, Hannah left the family gathering to a place where the high priest Eli could see her, as he was “on the seat by the doorpost of the tabernacle of the LORD.” (1 Samuel 1:9b, NKJV) Note: the Temple will not be built until Solomon’s reign, the Hebrew word hê·ḵǎl’ can alsobrefer to a sanctuary like the Tabernacle. Hannah was distressed and in anguish due to inability to have a child. So she prayed to YHWH and wept bitterly. She then vowed to God, “if you would truly look on the suffering of your servant, and would keep me in mind and not neglect your servant, and give your servant a male child, then I will dedicate him to the LORD all the days of his life. His hair will never be cut.” (1 Samuel 1:11b, NET) This should not be viewed as a negotiation where if God does ’this’ then I will do ‘that’. Hannah is at her “wits end” and is so desperate to have a child that she is willing to commit him to the full-time service to God. She even proposes a Nazarite-like vow (see below) where he will serve God throughout his life and never cut his hair.
1:12 As she continued praying before the LORD, Eli observed her mouth. 13 Hannah was speaking in her heart; only her lips moved, and her voice was not heard. Therefore Eli took her to be a drunken woman. 14 And Eli said to her, “How long will you go on being drunk? Put your wine away from you.”
Eli was able to see Hannah praying and was apparently close enough to hear her if she spoke. Hannah was praying to God with her lips moving but not speaking out loud. Eli assumed she was drunk and asks her how long will she go on being drunk? Probably somewhat indignant, he tells her to stop drinking.
1:15 But Hannah answered, “No, my lord, I am a woman troubled in spirit. I have drunk neither wine nor strong drink, but I have been pouring out my soul before the LORD. 16 Do not regard your servant as a worthless woman, for all along I have been speaking out of my great anxiety and vexation.”
To her defense Hannah assures Eli that she is not drunk, but heavy hearted and was pouring out her soul before God. She begged with him to not consider her a worthless (Hebrew beliy·yǎ’·’ǎl, wicked, hard hearted, the text literally reads “daughter of Belial,” click here to read more about Belial) woman, that instead she was praying out of great anguish and sorrow.
1:17 Then Eli answered, “Go in peace, and the God of Israel grant your petition that you have made to him.” 18 And she said, “Let your servant find favor in your eyes.” Then the woman went her way and ate, and her face was no longer sad.
Without explanation of how Eli understood Hannah’s concern, or even if he knew what she was praying for, he pronounces a blessing over Hannah, and tells her that the God of Israel has been listening and will grant her request. This announcement made Hannah very happy, so she returned to her meal and ate.
Considerations
Polygamy
From the earliest reference to marriage in the book of Genesis, “Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.” (Genesis 2:24, ESV) the Bible either states it clearly as with this verse, or infers it indirectly (as found in Matthew 19:4-12; Mark 10:5-12; 1 Corinthians 7:33), that the definition of marriage is between one man and one woman. Paul even referenced it as a qualification to be a church leader (see 1 Timothy 3:2, 12; 5:9; Titus 1:6). But yet we read in the Bible that several godly men had multiple wives.. While bigamy and divorce were not prohibited by Jewish law (see Deuteronomy 21:15–17; 24:1–4), God’s original plan was that one man be married to one woman for one lifetime (see Mark 10:1–9).
Polygamy, though at variance with the original institution of marriage (Gen. 2:24), was tolerated by the Mosaic law as an existing custom (Deut. 21:15–17), and the fact that Abraham, Jacob, Gideon, David and Solomon were all polygamists, shews that no moral blame attached to the practice in this period. It gradually became less frequent, and no case is on record in the Biblical history after the Captivity, but it was reserved for Christianity to re-establish the primeval ideal.[5]
LORD of Hosts
The name is employed to underscore the immense power of God and His formidable assembly of angels, who are renowned for their strength and obedience to His commands (see Psalm 103:20). Not only is God Himself omnipotent and omniscient (as He is the Creator of all things), but He possesses an “innumerable company of angels” (see Hebrews 12:22) at His command. Occasionally, some of these mighty hosts have been observed by humans, as evidenced in the days of Elisha (see 2 Kings 6:17) and at the birth of Christ (see Luke 2:13). It is evident that there exists an angelic hierarchy among these celestial hosts. For instance, there are the cherubim and seraphim (see Genesis 3:24; Isaiah 6:2), as well as “Michael the archangel” (see Jude 1:9) and “Gabriel, who stand in the presence of God” (see Luke 1:19). However, the supreme “captain of the host of the LORD” (see Joshua 5:14) is none other than the Lord Jesus Christ. He, and He alone, is the authentic “LORD of hosts.”
Barreness
The inability of a wife to produce an heir was a serious issue in ancient Near Eastern societies. An heir not only maintained the family line but also provided for the preservation of the father’s estate within the clan and the tribe.[6] Hannah is not the only wife in the Bible to be barren. Sarah wife of Abraham (see Genesis 11:30), Rachel wife of Jacob (see Genesis 29:31), Samson’s mother (see Judges 13:2-7), and Elizabeth the mother of John the Baptist (see Luke 1:7), all were initially barren. Each have a unique story of how God worked in their lives. Although both Sarah and Rachel tried a similar tactic "to help God" by offering their servants in their place rather than wait for God (see Genesis 16:1-2; 30:3). If Hannah was Elkanah's first wife, perhaps marrying Peninnah was his way of solving the problem.
Nazarite Vows
The vow of a Nazarite as described in Numbers 6:1-21, is a special vow to God that the person will do something (typically for God, but the instructions do not include what that something is). It is strictly voluntary and most often for a short duration. The stipulations are no drinking of alcohol, vinegar, or grape juice; no eating of grapes of any kind; no shaving of hair; can’t go near or touch a dead body; if the vow cannot be performed as promised there will be an ‘exit’ fee; and when completed the appropriate sacrifices will need to be offered. Understanding that this vow separates oneself from the world to be separated to God, we see that the vow is something usually decided by the person. But here we read just as Samson did not decide to be a Nazarite, Hannah’s son will be vowed by his mother to serve God for his entire life. Perhaps not a full Nazarite vow, but Samuel, Hannah’s son will be a remarkable man of God and will serve Him as a prophet and judge his entire life.
The Birth of Samuel
1:19 They rose early in the morning and worshiped before the LORD; then they went back to their house at Ramah. And Elkanah knew Hannah his wife, and the LORD remembered her.
When Elkanah and his family woke up they worshiped (Hebrew yišet·tǎ·ḥǎwû’, to bow down, to prostrate oneself) before YHWH and then proceeded to return to their home in Ramah. Elkanah knew Hannah, the author using a euphemism for sexual intercourse (see below) and quickly summarized by noting that YHWH remembered Hannah. Not that God would forget a promise, this allusion informs the reader that God opened her womb and was no longer barren.
1:20 And in due time Hannah conceived and bore a son, and she called his name Samuel, for she said, “I have asked for him from the LORD.”
The Hebrew phrase translated here as “due time” is ṯeqû·p̄ôṯ’ hǎ yā·mîm’, meaning “a turning of the days,” which the ISV translates as, “By the time of the next year’s sacrifice, Hannah had become pregnant and had borne a son.” (1 Samuel 1:20a, ISV) Most other translations use the Septuagint’s “due time.” Hannah gave birth to a son and names him Samuel, meaning “name of God,” for she asked for him from YHWH.
Considerations
Euphemism
A word or phrase that may be potentially offensive, too mature, or otherwise embarrassing to use, a less-offensive word is then substituted. Here we read the phrase, “Elkanah knew Hannah,” the word translated as ‘knew’ is the Hebrew word, ‘yē·ḏǎ’, meaning ‘to know’. The word is a euphemism for marital intercourse, through which Samuel was born. Click here to read about the use of literary devices used in the Bible.
Samuel Given to the LORD
1:21 The man Elkanah and all his house went up to offer to the LORD the yearly sacrifice and to pay his vow.
It was that time again for Elkanah and his family to travel to Shiloh for the annual sacrifice. The text notes that he also was prepared to “pay his vow.” We are not told about any vow Elkanah had made. Some believe that he was prepared to pay the fee to release Hannah’s vow to give their son to God (a process allowed in Numbers 30:1-8, 10-16). The Septuagint adds one more detail, “Elkanah, and his entire house went up to sacrifice at Shiloh for the annual sacrifice and his vow and the entire tithe from his land.”[7] That he was bringing the entire tithe that was owed to God. No further information is given.
1:22 But Hannah did not go up, for she said to her husband, “As soon as the child is weaned, I will bring him, so that he may appear in the presence of the LORD and dwell there forever.” 23 Elkanah her husband said to her, “Do what seems best to you; wait until you have weaned him; only, may the LORD establish his word.” So the woman remained and nursed her son until she weaned him.
Hannah chose not to join them on their trip to Shiloh, she stayed home to care for the child. She also told Elkanah that once Samuel has been weaned she will bring him to Shiloh and be presented to YHWH and dwell there forever. Two things are being revealed here, first that she will wean the child, a process that typically requires three years, and second, she wants her son to be given to YHWH and remain in His service. Elkanah responds in agreement, and tells her to do what seems best to her, with one caveat, that God confirm her word.
1:24 And when she had weaned him, she took him up with her, along with a three-year-old bull, an ephah of flour, and a skin of wine, and she brought him to the house of the LORD at Shiloh. And the child was young. 25 Then they slaughtered the bull, and they brought the child to Eli.
When Samuel was weaned from Hannah, she took him to Shiloh along with a three-year-old bull, an ephah of flour, and a skin of wine to redeem the firstborn son as required by sacrifice (see Exodus 13:11-13, see also Numbers 28:12). Once there, they slaughtered the bull and brought Samuel to Eli the high priest.
1:26 And she said, “Oh, my lord! As you live, my lord, I am the woman who was standing here in your presence, praying to the LORD. 27 For this child I prayed, and the LORD has granted me my petition that I made to him. 28 Therefore I have lent him to the LORD. As long as he lives, he is lent to the LORD.” And he worshiped the LORD there.
Hannah excitedly reminds Eli that she was the one years earlier that he saw praying for a son and that YHWH indeed granted her request. She then summarizes, this is why she “lent him to the LORD.” The Hebrew word translated as “lent” is hiš·’ilt, is a verb meaning “to ask,” it can rarely refer to the act of lending, she continues by saying, “As long as he lives, he is lent to the LORD,” in this phrase the word translated as “lent” is different it is the Hebrew šā·’ûl’, but it has the same root as hiš·’ilt, with the same meaning “to ask” or to inquire. This verse is thought to be a word play on the theme of asking God for a son, however, the word play into English is largely lost, which is probably why the majority of English Bible versions use the Septuagint’s rendering of being ‘given’ to God.
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[1] Wiersbe, W. W. (2001). Be successful (p. 11). Victor/Cook Communications.
[2] Kirkpatrick, A. F. (1896). The First Book of Samuel, with Map, Notes and Introduction (p. 44). Cambridge University Press.
[3] The Syriac Peshitta is the standard, authoritative Bible version used by many churches in the Syriac tradition, including the Assyrian Church of the East, the Syriac Orthodox Church, and the Maronite Church. A translation from Hebrew into Syriac, a dialect of Aramaic during the 2nd century A.D.
[4] Leiden Peshitta (1 Sa 1:5). (2008). Peshitta Institute Leiden.
[5] Kirkpatrick, A. F. (1896). The First Book of Samuel, with Map, Notes and Introduction (p. 44). Cambridge University Press.
[6] Andrews, S. J., & Bergen, R. D. (2009). 1, 2 Samuel (Vol. 6, p. 11). Holman Reference.
[7] Brannan, R., Penner, K. M., Loken, I., Aubrey, M., & Hoogendyk, I., eds. (2012). The Lexham English Septuagint (1 Kgdms 1:21). Lexham Press.