CHAPTER 1
. OF ELKANAH
AND HIS TWO
WIVES.
1, 2. a certain man of
Ramathaim-zophim—The first word being in the dual number,
signifies the double city—the old and new town of Ramah (). There were five cities of this name, all on high ground.
This city had the addition of Zophim attached to it, because it was
founded by Zuph, "an Ephrathite," that is a native of
Ephratha. Beth-lehem, and the expression "of Ramathaim-zophim"
must, therefore, be understood as Ramah in the land of Zuph in the
hill country of Ephratha. Others, considering "mount Ephraim"
as pointing to the locality in Joseph's territory, regard "Zophim"
not as a proper but a common noun, signifying watchtowers, or
watchmen, with reference either to the height of its situation, or
its being the residence of prophets who were watchmen (). Though a native of Ephratha or Beth-lehem-judah (), Elkanah was a Levite (1 Chronicles 6:33;
1 Chronicles 6:34). Though of this order,
and a good man, he practised polygamy. This was contrary to the
original law, but it seems to have been prevalent among the Hebrews
in those days, when there was no king in Israel, and every man did
what seemed right in his own eyes [1 Chronicles 6:34].
3. this man went up out of his city
yearly to worship in Shiloh—In that place was the "earth's
one sanctuary," and thither he repaired at the three solemn
feasts, accompanied by his family at one of them—probably the
passover. Although a Levite, he could not personally offer a
sacrifice—that was exclusively the office of the priests; and his
piety in maintaining a regular attendance on the divine ordinances is
the more worthy of notice because the character of the two priests
who administered them was notoriously bad. But doubtless he believed,
and acted on the belief, that the ordinances were "effectual
means of salvation, not from any virtue in them, or in those who
administered them, but from the grace of God being communicated
through them."
4. when . . . Elkanah offered, he
gave to Peninnah . . . portions—The offerer received back the
greater part of the peace offerings, which he and his family or
friends were accustomed to eat at a social feast before the Lord.
(See on ; ). It was out of these consecrated viands Elkanah gave
portions to all the members of his family; but "unto Hannah he
gave a worthy portion"; that is, a larger choice, according to
the Eastern fashion of showing regard to beloved or distinguished
guests. (See on 1 Samuel 9:24; also
see on 1 Samuel 9:24).
6. her adversary also provoked her
sore—The conduct of Peninnah was most unbecoming. But domestic
broils in the houses of polygamists are of frequent occurrence, and
the most fruitful cause of them has always been jealousy of the
husband's superior affection, as in this case of Hannah.
. HANNAH'S
PRAYER.
11. she prayed . . . she vowed a
vow—Here is a specimen of the intense desire that reigned in
the bosoms of the Hebrew women for children. This was the burden of
Hannah's prayer; and the strong preference she expressed for a male
child originated in her purpose of dedicating him to the tabernacle
service. The circumstance of his birth bound him to this; but his
residence within the precincts of the sanctuary would have to
commence at an earlier age than usual, in consequence of the Nazarite
vow.
12-18. Eli marked her mouth—The
suspicion of the aged priest seems to indicate that the vice of
intemperance was neither uncommon nor confined to one sex in those
times of disorder. This mistaken impression was immediately removed,
and, in the words, "God grant," or rather, "will
grant," was followed by an invocation which, as Hannah regarded
it in the light of a prophecy pointing to the accomplishment of her
earnest desire, dispelled her sadness, and filled her with confident
hope [1 Samuel 1:18]. The character
and services of the expected child were sufficiently important to
make his birth a fit subject for prophecy.
1 Samuel 1:18. SAMUEL BORN.
20. called his name Samuel—doubtless
with her husband's consent. The names of children were given
sometimes by the fathers, and sometimes by the mothers (see Genesis 4:1;
Genesis 4:26; Genesis 5:29;
Genesis 19:37; Genesis 21:3);
and among the early Hebrews, they were commonly compound names, one
part including the name of God.
21. the man Elkanah . . . went up to
offer . . . his vow—The solemn expression of his concurrence in
Hannah's vow was necessary to make it obligatory. (See on ).
22. But Hannah went not up—Men
only were obliged to attend the solemn feasts (). But Hannah, like other pious women, was in the habit of
going, only she deemed it more prudent and becoming to defer her next
journey till her son's age would enable her to fulfill her vow.
24. three bullocks—The
Septuagint renders it "a bullock of three years old";
which is probably the true rendering.
CHAPTER 1
. OF ELKANAH AND HIS TWO WIVES.
1, 2. a certain man of Ramathaim-zophim—The first word being in the dual number, signifies the double city—the old and new town of Ramah (). There were five cities of this name, all on high ground. This city had the addition of Zophim attached to it, because it was founded by Zuph, "an Ephrathite," that is a native of Ephratha. Beth-lehem, and the expression "of Ramathaim-zophim" must, therefore, be understood as Ramah in the land of Zuph in the hill country of Ephratha. Others, considering "mount Ephraim" as pointing to the locality in Joseph's territory, regard "Zophim" not as a proper but a common noun, signifying watchtowers, or watchmen, with reference either to the height of its situation, or its being the residence of prophets who were watchmen (). Though a native of Ephratha or Beth-lehem-judah (), Elkanah was a Levite (1 Chronicles 6:33; 1 Chronicles 6:34). Though of this order, and a good man, he practised polygamy. This was contrary to the original law, but it seems to have been prevalent among the Hebrews in those days, when there was no king in Israel, and every man did what seemed right in his own eyes [1 Chronicles 6:34].
3. this man went up out of his city yearly to worship in Shiloh—In that place was the "earth's one sanctuary," and thither he repaired at the three solemn feasts, accompanied by his family at one of them—probably the passover. Although a Levite, he could not personally offer a sacrifice—that was exclusively the office of the priests; and his piety in maintaining a regular attendance on the divine ordinances is the more worthy of notice because the character of the two priests who administered them was notoriously bad. But doubtless he believed, and acted on the belief, that the ordinances were "effectual means of salvation, not from any virtue in them, or in those who administered them, but from the grace of God being communicated through them."
4. when . . . Elkanah offered, he gave to Peninnah . . . portions—The offerer received back the greater part of the peace offerings, which he and his family or friends were accustomed to eat at a social feast before the Lord. (See on ; ). It was out of these consecrated viands Elkanah gave portions to all the members of his family; but "unto Hannah he gave a worthy portion"; that is, a larger choice, according to the Eastern fashion of showing regard to beloved or distinguished guests. (See on 1 Samuel 9:24; also see on 1 Samuel 9:24).
6. her adversary also provoked her sore—The conduct of Peninnah was most unbecoming. But domestic broils in the houses of polygamists are of frequent occurrence, and the most fruitful cause of them has always been jealousy of the husband's superior affection, as in this case of Hannah.
. HANNAH'S PRAYER.
11. she prayed . . . she vowed a vow—Here is a specimen of the intense desire that reigned in the bosoms of the Hebrew women for children. This was the burden of Hannah's prayer; and the strong preference she expressed for a male child originated in her purpose of dedicating him to the tabernacle service. The circumstance of his birth bound him to this; but his residence within the precincts of the sanctuary would have to commence at an earlier age than usual, in consequence of the Nazarite vow.
12-18. Eli marked her mouth—The suspicion of the aged priest seems to indicate that the vice of intemperance was neither uncommon nor confined to one sex in those times of disorder. This mistaken impression was immediately removed, and, in the words, "God grant," or rather, "will grant," was followed by an invocation which, as Hannah regarded it in the light of a prophecy pointing to the accomplishment of her earnest desire, dispelled her sadness, and filled her with confident hope [1 Samuel 1:18]. The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.
1 Samuel 1:18. SAMUEL BORN.
20. called his name Samuel—doubtless with her husband's consent. The names of children were given sometimes by the fathers, and sometimes by the mothers (see Genesis 4:1; Genesis 4:26; Genesis 5:29; Genesis 19:37; Genesis 21:3); and among the early Hebrews, they were commonly compound names, one part including the name of God.
21. the man Elkanah . . . went up to offer . . . his vow—The solemn expression of his concurrence in Hannah's vow was necessary to make it obligatory. (See on ).
22. But Hannah went not up—Men only were obliged to attend the solemn feasts (). But Hannah, like other pious women, was in the habit of going, only she deemed it more prudent and becoming to defer her next journey till her son's age would enable her to fulfill her vow.
24. three bullocks—The Septuagint renders it "a bullock of three years old"; which is probably the true rendering.