1 Samuel · Chapter 1

V. 1. Ramathaim-zophim-Called Ramah, ver. 19. Eparathite-That is, one of Bethlehem-judah, by his birth and habitation, though by his original a Levite.

Verse 1. Ramathaim-zophim] Literally, the two high places of the watchman; these were, no doubt, two contiguous hills, on which watchtowers were built, and in which watchmen kept continual guard for the safety of the country and which afterwards gave name to the place.

Verse 1. Ramathaim-zophim — The latter word means watchers, or watchmen, and the former the Ramahs. The place is called Ramah, (verse 19,) and seems to have been a village situated on two hills, which, on account of their elevation, commanded extensive prospects, and were proper places from which to make observations. Probably there might be a watch-tower and sentinels placed in each. Of mount Ephraim — This is added to distinguish this from other places, which had the name of Ramah in other tribes, particularly in that of Benjamin, Joshua 18:25. An Ephrathite — That is, one of Beth-lehem-judah, by his birth and habitation, though by his origin a Levite.

Verse 1. Ramathaim-zophim. The latter name being plural, refers to high towers; but Ramathaim was afterwards called Arimathea, the town of Joseph the ruler, twenty miles from Jerusalem. But Zuph had formerly lived in Bethlehem or Ephrath, as in Ruth 1:2.

1. Ramathaim-Zophim — The name means, the double height of the watchers, and was probably so called because of two heights on which the city stood, or with which it was in some way associated. Some scholars are inclined to identify it with the modern Soba, some seven miles west of Jerusalem; but their opinion is based on the assumption that it is the same city where Saul was anointed, (1 Samuel 9:6,) an assumption that has no sufficient support. A comparison of this verse and verse 3 with verse 19 and with 1 Samuel 2:11, makes it certain that Ramathaim-Zophim is the same as Ramah, but a fuller form of the name. Ramah was situated about five miles north of Jerusalem, and was not only the birthplace of Samuel, but his home through life, (1 Samuel 7:17,) and the place of his death and burial. 1 Samuel 25:1. The Hebrew name of this place, as well as its modern Arabic name er-Ram, means the height, and this may explain the appended name Zophim, which means watchers, for the heights of Ramah would afford a fitting station for watchmen, who could from its heights command a wide prospect on every side, and see at a great distance any signal of danger or alarm that might be given. Compare “the field of Zophim on the top of Pisgah.” Numbers 23:14. Others think that Zophim was the name of the country round Ramah, called after Zuph, one of Elkanah’s ancestors. Hence “land of Zuph” in 1 Samuel 9:5. Mount Ephraim — See note on Judges 17:1. Son of Jeroham — A comparison of this genealogy with 1 Chronicles 6:34, 35, shows that Elkanah (and therefore Samuel) was a descendant of Levi through Kohath. No other special notice is taken of Samuel’s Levitical descent, because his work and authority as Reformer and Judge in Israel were not owing to this fact, but, rather, to his special divine call from the Lord. An Ephrathite — Grammatically, this word is in apposition with a certain man, that is, Elkanah. He was reckoned as to his civil standing with the tribe of Ephraim, for the Levites, having been set apart to the service of the sanctuary, had no separate portion of the Promised Land assigned to them, (Joshua 14:4,) but were reckoned to the tribes in which they had their homes. Ten cities were allotted to the children of Kohath, in the tribes of Ephraim, Dan, and Manasseh. Joshua 21:5.

V. 2. Two wives-As many had in those ages, tho’ it was a transgression of the original institution of marriage. And it is probable that he took his second wife, namely, Peninnah, because Hannah was barren.

Verse 2. He had two wives] The custom of those times permitted polygamy; but wherever there was more than one wife, we find the peace of the family greatly disturbed by it.

The name of the one was Hannah] hnj Channah, which signifies fixed or settled, and the other hnnp Peninnah, which signifies a jewel or pearl.

Verse 2. He had two wives — As many had in those days, though it was a transgression of the original institution of marriage. Hannah seems to have been his first wife; and as she proved barren, he was induced, it is probable, through his earnest desire of children, to take another, as Abraham had done, by Sarah’s consent.

2. Two wives — Such bigamy at this day, and in the light of a Christian civilization, would be criminal; but the ancient laws allowed it, and custom sanctioned it. But the practice was nearly always the occasion of domestic broils. Polygamy seems to have begun with Lamech, (Genesis 4:19,) and it prevailed extensively in the patriarchal age. Jacob had two wives, and most of the ancient worthies had, besides the proper wife, one or more concubines. The great desire for offspring often prompted to this, as in the case of Abraham, (Genesis 16:2;) and it is generally supposed that Hannah was Elkanah’s proper wife, but she proving barren, his desire for children led him to take Peninnah. According to the Talmud a man was bound, after ten years of childless conjugal life, to marry another wife, and if she proved barren he should marry even a third. And all this might be done without repudiation of the first wife. This great desire for offspring is generally supposed to have been inspired by the expectation of the Messiah, and the hope, which every Hebrew woman entertained, that she might be the mother of the Promised Seed. Hannah had no children — A great affliction to a Hebrew wife. But Hannah is on this account to be associated with other saintly women — Sarah, (Genesis 16:1,) Rachel, (Genesis 29:31,) and Elizabeth, (Luke 1:7,) who yet, by the favour of God, became the most distinguished mothers in Israel. The ancient expositors represent Hannah as a type of the Christian Church, for a long time barren, and mocked by her rival the Jewish Synagogue, but at length triumphing over her rival, and bringing forth many children to the Lord. Compare 1 Samuel 2:5.

V. 3. Yearly-At the three solemn feasts, when he, together with all other males were obliged to go to worship God in the place appointed; and at other times, when he as a Levite, was to go thither in his course. To sacrifice-Not in his own person, which the Levites could not do, but by the priests. Were there-Or, were the priests of the Lord there, under their father Eli, who is generally conceived to have been the high-priest, but being very old and infirm, his sons ministered in his stead. This is the first time in scripture, that God is called the Lord of hosts or Armies. Probably Samuel was the first who used this title of God, for the comfort of Israel, at the time when their armies were few and feeble, and those of their enemies many and mighty.

Verse 3. Went up out of his city yearly to worship] As the ark was at Shiloh, there was the temple of God, and thither all the males were bound by the law to go once a year, on each of the great national festivals: viz., the passover, pentecost, and feast of tabernacles.

The Lord of hosts] twabx hwhy Yehovah tsebaoth, Jehovah of armies. As all the heavenly bodies were called the hosts of heaven, השמים abx tseba hashshamayim, Jehovah being called Lord of this host showed that he was their Maker and Governor; and consequently He, not they, was the proper object of religious worship. The sun, moon, planets, and stars, were the highest objects of religious worship to the heathens in general. The Jewish religion, teaching the knowledge of a Being who was the Lord of all these, showed at once its superiority to all that heathenism could boast. This is the first place where Lord of hosts is mentioned in the Bible; and this is so much in the style of the prophets Isaiah, Jeremiah, &c., that it gives some weight to the supposition that this book was written by a person who lived in or after the times of these prophets. See the preface.

Verse 3. To worship in Shiloh — Where the tabernacle now was, and where all sacrifices were to be offered. Hither all the males were bound to resort at the three great annual feasts, (Deuteronomy 16:16,) and not to appear before the Lord empty. Accordingly Elkanah not only worshipped God with prayers and thanksgivings, but offered such sacrifices as were suitable to the festival. Not that he sacrificed in his own person, which the Levites were not permitted to do, but by the priests. Hophni and Phinehas were there — Or, were the priests of the Lord there, under their father Eli, who is generally conceived to have been the high-priest, but being very old and infirm, his sons ministered in his stead. This is the first time in Scripture that God is called the Lord of hosts or armies. Probably Samuel was the first who used this title of God, for the comfort of Israel, at the time when their armies were few and feeble, and those of their enemies many and mighty.

Ver. 3. Went up yearly to worship at the three feasts, as required. Deuteronomy 16.

3. Went up… to worship… in Shiloh — Shiloh is situated thirteen miles north of Ramah. At this place the tabernacle was set up after the Israelites had subdued and driven out the inhabitants of the land, (Joshua 18:1,) and here the tribes assembled “to worship and to sacrifice,” according to the commandment of Deuteronomy 12:5-7; 16:16. Compare also Judges 21:19. So it was the Jerusalem before Jerusalem. Lord of hosts — The commonly used abbreviation of the fuller form LORD God of hosts, (Psalm 89:8; Jeremiah 5:14,) which ought everywhere to be rendered Jehovah God of Hosts, or Jehovah of Hosts. This expression occurs here for the first time, not being found in the earlier books; neither is it found in the books of Job or Ezekiel, nor in the writings of Solomon. It designates Jehovah as Ruler of the whole universe, (Genesis 2:1; Psalm 33:6,) who knows the number of the stars, (Psalm 147:4,) and guides them in their orbits, (Isaiah 40:26,) and whose army is composed of angels and saints in heaven and on earth. Genesis 32:2; Exodus 7:4; Deuteronomy 33:2. It is significant that this name first occurs at the beginning of those books which treat of the Monarchy of Israel, as if to teach: Though Israel become a kingdom, and have an earthly sovereign, yet by this name — JEHOVAH OF HOSTS — let them remember that the Most High has “an ever-lasting dominion, and his kingdom is from generation to generation; and all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven and among the inhabitants of the earth.” Daniel 4:35. Hophni and Phinehas,… priests of the Lord — Eli was high priest, and held peculiar functions, (see on verse 9;) but he was, probably, too old and infirm to attend to all the duties of his high office. These two sons were therefore associated with him, as the sons of Aaron were associated with their father, in the holy service.

V. 4. Portions-Out of the sacrifice of his peace-offerings, the greatest part whereof fell to the offerer, and was eaten by him, and his friends or guests, before the Lord. And out of this he gave them all portions, as the master of the feast used to do to the guests.

Verse 4. He gave-portions] The sacrifices which were made were probably peace-offerings, of which the blood was poured out at the foot of the altar; the fat was burnt on the fire; the breast and right shoulder were the portion of the priest, and the rest belonged to him who made the offering; on it he and his family feasted, each receiving his portion; and to these feasts God commands them to invite the Levite, the poor, the widow, and the orphan, Deuteronomy 16:11.

Verse 4. Portions — Of those parts of the peace-offerings which belonged to the offerer. These were the whole, except the fat, which belonged to the Lord, and the breast and right shoulder, which were due to the priest, Leviticus 7:34; with the rest the sacrificer made a feast for himself, his family, and friends, giving to every one a portion of the sacrifice, as the master of the feast used to do to the guests. And they ate all before the Lord, and hereby were supposed to have communion with him, by partaking with him of his sacrifices, which had been offered to him at his altar.

4. Portions — Parts of the flesh of the victims offered in sacrifice to the Lord. See Leviticus 7:15; Deuteronomy 12:7, 18. The law of the peace-offerings gave the breast and shoulder to the priest, and the fat to be burned, (Leviticus 7:31, 32;) but the rest was returned to him that offered it, and served for a feast of thanksgiving.

V. 5. Shut up her womb-Yet Elkanah did not withdraw his love from her. To abate out just love to any relation, for the sake of any infirmity which they cannot help, is to add affliction to the afflicted.

Verse 5. Unto Hannah he gave a worthy portion] The Hebrew here is very obscure, אפים אחת מנה יתנ yitten manah achath appayim; he gave her one portion of two faces; which the Syriac renders, he gave her one DOUBLE PART; and the Chaldee, he gave her one CHOSEN part; the Arabic is nearly the same; the Vulgate Annæ autem dedit unam partem tristis, but to Anna he being sorrowful gave one part. As the shew-bread that was presented to the Lord was called פנים לחם lechem panim, the bread of faces, because it was placed before the face or appearances of the Lord; probably this was called אפים מנה manah appayim, because it was the portion that belonged to, or was placed before, the person who had offered the sacrifice. On this ground it might be said that Elkanah gave Hannah his own portion or a part of that which was placed before himself. Whatever it was, it was intended as a proof of his especial love to her; for, it is added, he loved Hannah.

Verses 5, 6. Unto Hannah he gave a worthy portion — Or, a double portion; in token of his extraordinary respect and kindness to her. For he loved Hannah: but the Lord — Or, though the Lord, had shut her womb — Her barrenness did not cause him to love her less, but rather more; because he would comfort her under her affliction. To abate our just love to any relations for the sake of any infirmity which they cannot help, is to add affliction to the afflicted. Her adversary also provoked her sore — Peninnah, through envy or jealousy, set herself against her, though so nearly related to her, and strove to vex her by upbraiding her with her barrenness.

5. A worthy portion — Margin, a double portion. Hebrews, µypa tja hnm, a portion one of two faces. It is difficult to decide the precise meaning. The Vulgate renders: But he, being sorrowful, gave to Hannah one portion; but though µypa sometimes has the sense of anger, it never means sorrow, and the context shows that Hannah was the sorrowful one, not Elkanah. Some have thought that Hannah’s portion was called a portion of faces because of some resemblance to the show-bread, which was called bread of presence, (µynp µjl;) and Clarke suggests that Elkanah gave Hannah his own portion, which might be called a portion of presence from its having been placed before himself as the person who had offered the sacrifice. But such resemblance is far-fetched and inappropriate here. Better, then, to take the word µypa, two faces, by synecdoche, for two persons — a portion one of two persons, that is, two persons’ portion, enough for two. Accordingly, the marginal reading cited above conveys the true sense. He set before Hannah a portion as large as was set before the faces of two other persons. For he loved Hannah — Had a peculiar affection for her such as he had not for Peninnah, and he showed it as Joseph showed his special affection for Benjamin by sending him a mess five times as great as he set before the other brothers. Genesis 43:34.

V. 6. Her adversary-Peninnah: so her envy or jealousy made her though so nearly related.

Verse 6. And her adversary] That is, Peninnah.

Provoked her sore] Was constantly striving to irritate and vex her, to make her fret-to make her discontented with her lot, because the Lord had denied her children.

Verses 5, 6. Unto Hannah he gave a worthy portion — Or, a double portion; in token of his extraordinary respect and kindness to her. For he loved Hannah: but the Lord — Or, though the Lord, had shut her womb — Her barrenness did not cause him to love her less, but rather more; because he would comfort her under her affliction. To abate our just love to any relations for the sake of any infirmity which they cannot help, is to add affliction to the afflicted. Her adversary also provoked her sore — Peninnah, through envy or jealousy, set herself against her, though so nearly related to her, and strove to vex her by upbraiding her with her barrenness.

6. Her adversary — Peninnah, who was jealous of Hannah because of the peculiar favours shown her. Provoked her sore, to make her fret — Tantalized her by parading sons and daughters before her eyes, and reminding her that she was barren.

V. 7. When she went-This circumstance is noted as the occasion of the contention, because at such times they were forced to more society with one another, by the way, and in their lodgings; whereas at home they had distinct apartments, where they might be asunder; and then her husband’s extraordinary love and kindness was shewed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. Did not eat-Being overwhelmed with grief, and therefore unfit to eat of the sacred food. Which they were not to eat in their mourning.

Verse 7. And as he did so year by year] As the whole family went up to Shiloh to the annual festivals, Peninnah had both sons and daughters to accompany her, 1 Samuel 1:4, but Hannah had none; and Peninnah took this opportunity particularly to twit Hannah with her barrenness, by making an ostentatious exhibition of her children.

Therefore she wept] She was greatly distressed, because it was a great reproach to a woman among the Jews to be barren; because, say some, every one hoped that the Messiah should spring from her line.

Verse 7. As he did so year by year when she went, &c. — This circumstance is noted as the occasion of the contention, because at such times they were forced to more society with one another, by the way, and in their lodgings; whereas, at home they had distinct apartments, where they might be asunder, and then her husband’s extraordinary love and kindness were showed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. So she provoked her — She constantly took this occasion to upbraid her with her barrenness when Elkanah expressed such extraordinary kindness to her. Therefore she wept, and did not eat — Being overwhelmed with grief, she had no inclination to eat on this festival occasion, nor did she consider herself as fit to partake of the sacred food, which they were forbid to eat in their mourning.

7. He did so year by year — Elkanah yearly continued to show such special attention to Hannah as he and all his family went up to the tabernacle at Shiloh. So she provoked her — Peninnah likewise continued to tantalize Hannah for her barrenness. This provocation was the more keenly felt because barrenness was a reproach to women among the Jews. See Genesis 30:23; Luke 1:25.

V. 8. Ten sons-Oughtest thou not to value my hearty love to thee, more than the having of as many sons as Penninah hath? She would willingly change conditions with thee.

Verse 8. Amos not I better to thee than ten sons?] TEN, a certain for an uncertain number. Is not my especial affection to thee better than all the comfort thou couldst gain, even from a numerous family?

Verse 8. Am not I better to thee than ten sons — Oughtest thou not to value my love to thee more than the having as many sons as Peninnah hath; who would willingly change conditions with thee? In Elkanah here we have an example of a most excellent husband; who patiently bore with the insolent humour of Peninnah, and comforted dejected Hannah with words full of tender affection.

8. Better… than ten sons — There is greater good in matrimonial concord than in mere fruitfulness. — Grotius.

V. 9. A seat-Or, throne; for it is manifest it was raised higher than ordinary, 1 Samuel 4:18. Here he might sit, either as the judge; or rather as high-priest, to hear and answer such as came to him for advice, and to inspect and direct the worship of God. Temple-That is, of the tabernacle, which is frequently so called.

Verse 9. Eli-sat upon a seat] askh l[ al hakkisse, upon the throne, i.e., of judgment; for he was then judge of Israel.

By a post of the temple of the Lord.] I think this is the first place where hwhy lkyh heychal Yehovah, “temple of Jehovah,” is mentioned. This gives room for a strong suspicion that the books of Samuel were not compiled till the first temple was built, or after the days of Solomon. After this the word temple is frequent in the books of Kings, Chronicles, and in the prophets. Perhaps those Psalms in which this word occurs were, like many others in the Psalms, not of David’s composition; some of them were evidently made long after his time.

Verse 9. So Hannah rose up — The kind words of her husband in a great measure removed her sorrow, and induced her to eat and drink cheerfully. In her we have an example of a dutiful wife; who, sensible of her husband’s kindness, endeavoured to please him, by complying with his desires, and avoiding what she perceived would give pain to his mind. Eli sat upon a seat — Hebrew, askh hachissee, a throne, it being a seat raised up to some height, to make him conspicuous to all that entered into the house of God; at the door of which he sat, either as judge, or as high-priest, to hear and answer such as came to him for advice, and to inspect and direct the worship of God. By a post of the temple — That is, of the tabernacle, which is frequently so called; as the temple, when it was built, is called a tabernacle. See Jeremiah 10:20; Lamentations 2:6.

Ver. 9. The temple of the Lord. lkyh ha-yecal.

(1) Palaces, or magnificent buildings, as ivory palaces. Psalm 45:9.

(2) Temple, a Latin word, designating the place of contemplation or devotion.

The Greek employed the terms newv and ieron. The neos of the Greeks is the same as the Hebrew hwn, Navah. Habitation, or he dwelt, as in Exodus 15:2: “I will prepare him a habitation.” The words of Solomon indicate the same; “The Most High dwelleth not in temples made with hands.” Hence the nave of a church. In simplicity of life, the sacred mysteries were in houses, but when magnificent superstructures were erected for devotion, they were called temples.

9. Hannah rose up — To go to the tabernacle to pray before the Lord. Verse 12. Eli the priest — ˆhkh, the priest, made thus definite by the article, means the high priest, who was distinguished from the ordinary priests by being anointed in some peculiarly solemn manner, and therefore called the anointed priest, (Leviticus 4:3;) also by wearing a mitre, a breastplate, and a robe, (Exodus 28:4, where see notes,) and by holding peculiar functions. Hebrews 9:7. Eli was a descendant of Ithamar, the younger son of Aaron. Eleazar, the elder son, had been inducted into the high priesthood on the death of his father on Mount Hor. Numbers 20:28. On what occasion or for what reason this honour was transferred to the line of Ithamar we are nowhere informed. Keil supposes “that at the death of the last high priest of the family of Eleazar, before the time of Eli, the remaining son was not equal to the occasion, either because he was still an infant, or too young and inexperienced to enter upon the office; and Eli, who was probably related by marriage to the high priest’s family, and a vigorous man, was compelled by the circumstances to take the oversight of the congregation.” The transfer may, however, in the lawless period of the Judges, have been brought about in a much less honourable and lawful way. Ewald supposes that Eli was in his youth a great hero and deliverer of the people, and by his remarkable prowess raised himself to the office of judge, and then “the office of high priest at Shiloh probably devolved upon him simply as a descendant of Aaron. For this office had then fallen so low, the disorganized and scattered state of the priestly class was so deep-rooted, that probably any descendant of Aaron who possessed much consideration with the people was readily acknowledged as high priest in Shiloh by all his adherents.” From 1 Samuel 4:18, we learn that he was also one of the Judges of Israel. Sat upon a seat — Hebrew, upon the throne; an elevated seat near the door of the tabernacle, where, as judge, he could hear the complaints of the people and render judgment, as well as preserve proper order at the holy place. The temple of the Lord — Called at verse 7, the house of the Lord. This was the enclosure of boards and curtains which contained the sacred shrines, of all which a minute description is given in Exodus 25-27, where see notes. It was carried with the Israelites in all their journeys, (Numbers 1:50, 51,) until they set it up at Shiloh, (Joshua 18:1;) thence it seems to have been removed by David to Jerusalem, (2 Samuel 6:17,) where it was superseded by the temple of Solomon. “The sanctuary itself,” says Stanley, “was so encased with buildings as to give it the name and appearance of a house or temple.” See on chap. 3:15.

V. 10. Bitterness-That is, oppressed with grief. Prayed unto the Lord-They had newly offered their peace-offerings, to obtain the favour of God, and in token of their communion with him, they had feasted upon the sacrifice: and now it was proper to put up her prayer, in virtue of the sacrifice. For the peace-offerings typified Christ’s mediation, as well as the sin-offerings: since by this not only atonement is made for sin, but an answer to our prayers obtained.

Verse 10. She was in bitterness of soul — Oppressed with grief, which returned when she was alone, and thought of her barrenness, which made her pray, with many tears, for a child. They had newly offered their peace-offerings, to obtain the favour of God; and in token of their communion with him, they had feasted upon the sacrifice: and now it was proper to put up her prayer, in virtue of the sacrifice. For the peace-offerings typified Christ’s mediation, as well as the sin-offerings: since by this not only atonement is made for sin, but an answer to our prayers obtained.

V. 11. Give him-That is, consecrate him to God’s service in his temple. No razor-That is, he shall be a perpetual Nazarite.

Verse 11. I will give him unto the Lord] Samuel, as a descendant of the house of Levi, was the Lord’s property from twenty-five years of age till fifty; but the vow here implies that he should be consecrated to the Lord from his infancy to his death, and that he should not only act as a Levite, but as a Nazarite, on whose head no razor should pass.

Verse 11. But wilt give unto thy handmaid — She thrice calls herself God’s handmaid, out of a profound sense of her meanness, and his majesty. And she desires a man-child, because only such could wait upon the Lord in the service of the tabernacle, as she intended her son should do, if God bestowed one upon her. Then will I give him unto the Lord — That is, consecrate him to his service in his house. No razor shall come upon his head — He shall be a perpetual Nazarite, part of whose description this is, Numbers 6:5.

11. All… his life, and… no razor… upon his head — So he would differ from the ordinary Nazarite (compare Numbers vi) in that the vow was binding not for a certain number of days, but for his whole lifetime. Samson and John the Baptist are supposed to have been the only other examples of a Nazarite for life.

V. 12. Continued-Heb. multiplied to pray. By which it appears that she said much more than is here expressed. And the like you are to judge of the prayers and sermons of other holy persons recorded in scripture, which gives us only the sum and substance of them. This consideration may help us much to understand some passages of the bible.

Verses 12, 13. She continued praying — Hebrew, multiplied to pray. By which it appears that she said much more than is here expressed. And in the same light we must view most of the prayers and sermons of other holy persons recorded in the Scriptures, which give us only the sum and substance of what they expressed. This consideration may assist us much in interpreting many passages of Holy Writ. Eli marked her mouth — The inward anguish of her soul probably made the motions of her mouth and countenance very different from what is usual. Therefore Eli thought she had been drunken — Hearing her say nothing, but only seeing her lips move a long time, with such gestures, it is likely, of her body, hands, and eyes, as argued very great commotion of mind, being occasioned by the vehemence of her desire and grief, and her fervency in prayer, he took her to be disordered with the wine she had drunk at the forementioned feast.

V. 13. Drunken-Because of the multitude of her words, and those motions of her face and body, which the vehemency of her passion, and the fervency in prayer occasioned.

Verse 13. Spake in her heart; only her lips moved] She prayed; her whole heart was engaged: and though she spake not with an audible voice, yet her lips formed themselves according to the pronunciation of the words which her heart uttered.

Verses 12, 13. She continued praying — Hebrew, multiplied to pray. By which it appears that she said much more than is here expressed. And in the same light we must view most of the prayers and sermons of other holy persons recorded in the Scriptures, which give us only the sum and substance of what they expressed. This consideration may assist us much in interpreting many passages of Holy Writ. Eli marked her mouth — The inward anguish of her soul probably made the motions of her mouth and countenance very different from what is usual. Therefore Eli thought she had been drunken — Hearing her say nothing, but only seeing her lips move a long time, with such gestures, it is likely, of her body, hands, and eyes, as argued very great commotion of mind, being occasioned by the vehemence of her desire and grief, and her fervency in prayer, he took her to be disordered with the wine she had drunk at the forementioned feast.

Verse 15. I have drunk neither wine nor strong drink] Neither wine nor inebriating drink has been poured out unto me; but I have poured out my soul unto the Lord. There is a great deal of delicacy and point in this vindication.

15. Poured… soul — Expressed the very earnest desires of her soul. Before the Lord — In the tabernacle, where the Divine Presence was wont to be manifested.

V. 16. Count not, &c.-Thus when we are unjustly censured, we should endeavour not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended.

Verse 16. Count not thine handmaid for a daughter of Belial] ynpl Ëtma ta תתנ la בליעל tb al titten eth amathecha liphney bath Beliyael; ‘Put not thy handmaiden before the faces of a daughter of Belial.” “If I am a drunkard, and strive by the most execrable hypocrisy (praying in the house of God) to cover my iniquity, then I am the chief of the daughters of Belial.” Or, “Give not thy handmaid (to reproach) before the faces of the daughters of Belial.” Several of these probably attended there for the purposes of prostitution and gain; for it is said, 1 Samuel 2:22, that Eli’s sons lay with the women at the door of the tabernacle, though this may refer to the women who kept the door.

Verse 16. Count not thy handmaid for a daughter of Belial, &c. — A Scripture phrase for a wicked person. Thus, when we are unjustly censured, we should endeavour not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of what they misapprehended.

16. A daughter of Belial — The Hebrew word l[ylb, beliyaal, rendered as a proper name here and frequently elsewhere in the Old Testament, means worthlessness, lowness. Our translators have rendered it variously — wicked, (Deuteronomy 15:9;) evil, (Psalm 41:8;) naughty, (Proverbs 6:12;) ungodly, (Proverbs 16:27;) and scholars are now generally agreed that it is nowhere to be taken as a proper name. It should here be rendered, a daughter of worthlessness, that is, a low, worthless, licentious woman, such as were those whom Eli’s own sons corrupted. 1 Samuel 2:22. Hannah besought Eli not to class her among those wretched prostitutes.

Verse 17. Grant thee thy petition] He was satisfied he had formed a wrong judgment, and by it had added to the distress of one already sufficiently distressed.

The fact that Eli supposed her to be drunken, and the other of the conduct of Eli’s sons already mentioned, prove that religion was at this time at a very low ebb in Shiloh; for it seems drunken women did come to the place, and lewd women were to be found there.

Verses 17, 18. Eli said, Go in peace, &c. — Her modest and respectful answer fully satisfied him, and he prayed that God would grant her petition, or, as the Chaldee interprets his words, assured her, that the God of Israel would grant it her. Let thy handmaid find grace in thy sight — That favourable opinion and gracious prayer which thou hast expressed on my behalf, be pleased to continue toward me. Her countenance was no more sad — Her heart being cheered by the priest’s comfortable words, and especially by the Spirit of God applying them to her mind, and inspiring her with confidence, that both his and her prayers would be heard, she departed from the tabernacle with such satisfaction and assurance, that there no longer remained any token of sorrow or grief in her countenance.

Ver. 17. Go in peace. Eli generously acknowledged his mistake; and surely the pope is not less liable to err. We never find a highpriest of the Lord who styled himself infallible.

17. The God of Israel grant thee thy petition — He knows not what that petition is, (compare verse 27,) but he is fully convinced of her earnestness and depth of grief, and he gives her his priestly benediction.

V. 18. Find grace-That favourable opinion and gracious prayer which thou hast expressed on my behalf, be pleased to continue towards me. Sad-Her heart being cheared by the priest’s comfortable words, and especially by God’s spirit setting them home upon her, and assuring her that both his and her prayers should be heard, it quickly appeared in her countenance.

Verse 18. Let thine handmaid find grace] Continue to think favourably of me, and to pray for me.

Verses 17, 18. Eli said, Go in peace, &c. — Her modest and respectful answer fully satisfied him, and he prayed that God would grant her petition, or, as the Chaldee interprets his words, assured her, that the God of Israel would grant it her. Let thy handmaid find grace in thy sight — That favourable opinion and gracious prayer which thou hast expressed on my behalf, be pleased to continue toward me. Her countenance was no more sad — Her heart being cheered by the priest’s comfortable words, and especially by the Spirit of God applying them to her mind, and inspiring her with confidence, that both his and her prayers would be heard, she departed from the tabernacle with such satisfaction and assurance, that there no longer remained any token of sorrow or grief in her countenance.

V. 19. Remembered-Manifested his remembrance of her by the effect.

Verses 19, 20. The Lord remembered her — Manifested his remembrance of her by the effect. She called his name Samuel — That is, asked of God. Saying, Because I have asked him of the Lord — This was the reason of the name; and she gave it him, that he, as well as she, might keep in mind that he was solemnly dedicated to the Lord, from whom he had been obtained by prayer, and that, remembering how God had evidently heard prayer in this instance, they might the more readily and confidently have recourse to him in all trials and troubles, and put their trust in him.

V. 20. Samuel-That is, Asked of God.

Verse 20. Called his name Samuel] As she gave this name to her son because she had asked him of the Lord, the word lawmv Shemuel must be here considerably contracted; if it express this sentiment, the component parts of it are the following: lam lwav shaul meEl, “asked of God.’ This name would put both the mother and the son in continual remembrance of the Divine interposition at his birth. See on 1 Samuel 1:28.

Verses 19, 20. The Lord remembered her — Manifested his remembrance of her by the effect. She called his name Samuel — That is, asked of God. Saying, Because I have asked him of the Lord — This was the reason of the name; and she gave it him, that he, as well as she, might keep in mind that he was solemnly dedicated to the Lord, from whom he had been obtained by prayer, and that, remembering how God had evidently heard prayer in this instance, they might the more readily and confidently have recourse to him in all trials and troubles, and put their trust in him.

Ver. 20. Samuel; that is, asked of God: a memorial of an answer to prayer. Impending circumstances seem to have conferred the most remarkable names on Jews, Greeks, and Romans.

20. Called his name Samuel — This name (lawmv) is a contraction of la [wmv, heard of God, and alludes to the fact that God heard Hannah’s prayer for a child. Some derive the name from la µv, name of God, which etymology, though possible, does not well agree with the comment of the immediate context. The derivation from lam lwav, asked of God, though agreeing well with the comment of the context, is too artificial and farfetched. “The words Because I have asked him of the Lord are not an etymological explanation of the name, but an exposition founded upon facts. Because Hannah had asked him of Jehovah, she named him the God-heard, as a memorial of the hearing of her prayer.” — Keil. “His name,” says Smith, (Old Testament History,) “is expressive of the leading feature of his whole history, the power of prayer. Himself the child of prayer, he gained all his triumphs by prayer; he is placed at the head of those ‘who called upon Jehovah and he answered them.’”

V. 21. His house-Hannah only and her child excepted. His vow-By which it appears, though it was not expressed before, that he heard and consented to her vow, and that he added a vow of his own, if God answered his prayers.

Verse 21. The man Elkanah and all his house] He and the whole of his family, Hannah and her child excepted, who purposed not to go up to Shiloh till her son was old enough to be employed in the Divine service. And his vow] Probably he had also made some vow to the Lord on the occasion of his wife’s prayer and vow; in which, from his love to her. he could not be less interested than herself.

Verse 21. Elkanah and all his house went up — Hannah only and her child excepted. And his vow — By which it appears, though it was not expressed before, that he heard and consented to her vow; and that he added a vow of his own; probably when he saw his wife was with child; or before, when she told him what hope she had that her prayers would be heard; and when he worshipped God, as mentioned verse 19.

SAMUEL’S DEDICATION TO THE LORD AT SHILOH, 21-28.

21. And his vow — What this vow of Elkanah was we do not know, but it is generally supposed that, like Hannah’s, it had reference to the child Samuel.

V. 22. Weaned-Not only from the breast, but also from the mother’s knee and care, and from childish food; ‘till the child be something grown up, and fit to do some service in the tabernacle: for it seems that as soon as he was brought up he worshipped God, ver. 28, and presently after ministered to Eli, 1 Samuel 2:11.

Verse 22. I will not go up till the child be weaned — Not only from the breast, but from the mother’s knee and care, and childish food. She was not bound by the law to go up with her husband; and therefore, though she had been wont to go, she resolved, as became a prudent woman, to stay at home, till the child was so far grown up, as not only to be strong enough to accompany her, but capable of being instructed in the service of the tabernacle, and of being useful therein. For, it seems, as soon as he was brought thither he worshipped God, (verse 28,) and, soon after, ministered to Eli, 1 Samuel 2:11.

22. Until the child be weaned — Which in some cases was at the age of three years, (2 Maccabees 7:27,) and so quite likely in the case of Samuel. Abide for ever — That is, as long as he shall live. Compare verse 11.

V. 23. His word-His matter or thing; the business concerning the child, what thou hast vowed concerning him, that be may grow up, and be accepted and employed by God in his Service.

Verse 23. Until thou have weaned him] On the nature of this weaning, and the time in which it was usually done, the reader will be pleased to refer to Clarke’s note on “Genesis 21:8”.

The Lord establish his word.] Or, may the Lord establish his word-preserve the child, cause him to grow up, and make him a blessing to Israel.

Verse 23. Only the Lord establish his word — We do not read of any thing the Lord had spoken about this child: but, perhaps Elkanah looked upon what Eli had said as spoken by God, because he was God’s high-priest. The Hebrew, however, may be rendered with equal propriety, The Lord establish his work; that is, may he perfect what he hath begun, by making the child grow up, and become fit for God’s service, that he may be employed therein and accepted of God. For the word rbd dabar, signifies any matter or thing, as well as word.

23. Only the Lord establish his word — What word Elkanah here refers to is not clear. Some, taking rbd, word, in the sense of matter or thing, a meaning which it sometimes has, paraphrase the sentence thus: The Lord carry out and perfect what he has begun in the case of this child. Others suppose that reference is made to some special revelation concerning the mission and destiny of Samuel, which the sacred writers have not recorded. But it is better to understand by his word, the benediction of Eli, verse 17 — “the God of Israel grant thee thy petition.” According to this view the parents of Samuel regarded the high priest’s prayer as a prophecy — the word of God respecting Hannah’s prayer for a child, and her vow to consecrate such child to the divine service.

V. 24. Three bullocks-One for a burnt-offering, the second for a sin-offering, and the third for a peace offering; all these sorts being expedient for this work and time. Flour-For the meal-offerings belonging to the principal sacrifices, which to each bullock were three tenth-deals, or three tenth parts of an ephah, and so nine parts of the ephah were spent, and the tenth part was given to the priest. Wine-For drink-offerings.

Verse 24. With three bullocks] The Septuagint, the Syriac, and the Arabic, read, a bullock of three years old; and this is probably correct, because we read, 1 Samuel 1:25, that they slew ta rph eth happar, THE bullock. We hear of no more, and we know that a bullock or heifer of three years old was ordinarily used, see Genesis 15:9. One ephah of flour] Seven gallons and a half.

A bottle of wine] יינ נבל nebel yayin, a skin full of wine. Their bottles for wine and fluids in general were made out of skins of goats, stripped off without being cut up; the places whence the legs were extracted sewed up, as also the lower part; and the top tied. See Clarke’s notes on “Genesis 21:14”, and “Matthew 9:17”. These three things, the ox, the flour, and the wine, probably constituted the consecration-offering.

Verse 24. With three bullocks, &c. — As they were not to appear before the Lord empty, so upon this occasion they brought an ample offering to him, to testify their gratitude. And it is highly probable that one of these bullocks was wholly offered to God as a burnt-offering, and the other two were peace-offerings; or, as some rather think, one a sin-offering, and the other a peace-offering. One ephah of flour — For the meat or meal-offerings, which to each bullock were three tenth-deals, or three tenth parts of an ephah; and so nine parts of the ephah were spent, and the tenth part was given to the priest. Wine — For drink-offerings.

24. Three bullocks, and one ephah of flour, and a bottle of wine — See the law of meat offerings. Numbers 15:1-13. Several ancient versions read, instead of three bullocks, a bullock three years old; but this is probably an error, for, according to Numbers 15:9, a single bullock required with it but three tenths of an ephah of flour, while Hannah took a whole ephah, enough for three offerings. The child was young — Probably three or four years old. Compare verse 22, and 1 Samuel 2:18.

V. 25. A bullock-The three bullocks mentioned ver. 24, the singular number being put for the plural, which is frequent.

Verses 25-27. They slew a bullock — The three bullocks mentioned verse 22, the singular number being put for the plural, which is frequent. As thy soul liveth — As surely as thou livest. Which asseveration she thought necessary, because this was some years after the fact which she here mentions. For this child I prayed — She had told him nothing of what she prayed for when he reproved her; but only, in general, that she was extremely afflicted for want of something, which she then earnestly begged of God. But now she acquaints him with it, and with the vow she had made if God would grant her desire, which vow she was now come to fulfil.

25. Slew a bullock — One of the three mentioned in the preceding verse. The Hebrew is rph ta, the bullock, that is, the particular one with which the consecration of the child was associated. This mention of one by no means implies that there was only one, or that only one of the three was offered.

V. 26. Soul liveth-As surely as thou livest. Which asseveration seems necessary, because this was some years after it.

Verse 26. As thy soul liveth] As sure as thou art a living soul, so surely am I the person who stood by thee here praying.

Verses 25-27. They slew a bullock — The three bullocks mentioned verse 22, the singular number being put for the plural, which is frequent. As thy soul liveth — As surely as thou livest. Which asseveration she thought necessary, because this was some years after the fact which she here mentions. For this child I prayed — She had told him nothing of what she prayed for when he reproved her; but only, in general, that she was extremely afflicted for want of something, which she then earnestly begged of God. But now she acquaints him with it, and with the vow she had made if God would grant her desire, which vow she was now come to fulfil.

26. As thy soul liveth — A form of oath peculiar to the books of Samuel. The age of the judges was noticeably an age of vows. I am the woman — Eli had, perhaps, forgotten her, but she had kept his words in her heart. So, often, the minister of God may utter his benediction, which, though forgotten by himself, lives in another memory, and causes untold comfort.

Verses 25-27. They slew a bullock — The three bullocks mentioned verse 22, the singular number being put for the plural, which is frequent. As thy soul liveth — As surely as thou livest. Which asseveration she thought necessary, because this was some years after the fact which she here mentions. For this child I prayed — She had told him nothing of what she prayed for when he reproved her; but only, in general, that she was extremely afflicted for want of something, which she then earnestly begged of God. But now she acquaints him with it, and with the vow she had made if God would grant her desire, which vow she was now come to fulfil.

SAMUEL’S DEDICATION TO THE LORD AT SHILOH, 21-28.

21. And his vow — What this vow of Elkanah was we do not know, but it is generally supposed that, like Hannah’s, it had reference to the child Samuel.

V. 28. Lent him-But not with a purpose to require him again. Whatever we give to God, may upon this account be said to be lent to him, that tho’ we may not recall it, yet he will certainly repay it, to our unspeakable advantage. He worshipped-Not Eli, but young Samuel, who is spoken of in this and the foregoing verse, and who was capable of worshipping God in some sort, at least with external adoration.

Verse 28. Therefore also I have lent him to the Lord] There is here a continual reference to her vow, and to the words which she used in making that vow.

The word Samuel, as we have already seen, is a contraction of the words lam lwav Shaul meEl, that is, asked or lent of God; for his mother said, 1 Samuel 1:27, The Lord hath given me my petition, which ytlav SHAALTI, I ASKED of him. In 1 Samuel 1:28 she says: hwhyl lwcv awh hu SHAUL layhouah, he shall be LENT unto the Lord: here we find the verb is the same; and it is remarked by grammarians that lav shaal, he asked, making in the participle pahul lwav shaul, ASKED, in the conjugation hiphil signifies to lend; therefore, says his mother, 1 Samuel 1:28,

hwhyl whytlavh HISHILTIHU layhovah, I have LENT him to the Lord. This twofold meaning of the Hebrew root is not only followed by our translators, but also by the Vulgate, Septuagint, and Syriac. And he worshipped the Lord there.] Instead of wjtvyw vaiyishtachu, HE worshipped, wwjtvyw vaiyishtachavu, and THEY worshipped, is the reading of six of Kennicott’s and Deuteronomy Rossi’s MSS., of some copies of the Septuagint, and of the Vulgate, Syriac, and Arabic. This and the following chapter are connected in most copies of the Septuagint and Vulgate thus: And Anna worshipped, and said, My soul is strengthened in the Lord, &c. It is very likely that the whole passage, from the beginning of ver. 26 to the end of ver. 10 of the ensuing chapter, { 1 Samuel 1:26-2:10,} contains the words of Hannah alone; and that even the clause, He worshipped the Lord there, should be, And she worshipped the Lord there, and prayed, and said, &c. Indeed this latter clause is wanting in the Polyglot Septuagint, as I have stated above. I SAMUEL

Verse 28. Therefore I have lent him to the Lord — But not with a purpose to require him again. Whatever we give to the Lord may, upon this account, be said to be lent to him, because, though we may not recall it, yet he will certainly repay it to our unspeakable advantage. As long as he liveth he shall be lent to the Lord — Or, as the words may be properly translated, All the days that he shall be desired for the Lord; that is, as long as God shall think fit to employ him in his own house: which was till he made him a judge, 1 Samuel 7:15. Then he was no longer fixed at Shiloh, but went about the country, to Beth-el, and Gilgal, and Mizpeh; afterward he settled at his own house in Ramah, as we read there, verse 17. Still, however, he was wholly the Lord’s and lived entirely to him, employing all his powers of body and mind in his service. And he worshipped the Lord there — Not Eli, but young Samuel, who is spoken of in this and the foregoing verse, and who was capable of worshipping the Lord in some sort, at least with external worship. The Vulgate, Syriac, and Arabic, however, translate the words: And they worshipped the Lord.

28. Lent him to the Lord — It is hardly proper to translate the word lav, to ask, in any of its forms by lend. It is used in the Hiphil form only here and Exodus 12:36, and in that form means to cause to ask. So the passage in Exodus 12 should be rendered, “And Jehovah gave the people favour in the eyes of the Egyptians, and they (the Egyptians) caused them (the Israelites) to ask.” That is, the great favour which the Israelites received from the Egyptians disposed the former to ask of the latter such things as they desired of them; and so anxious were the Egyptians to hasten the departure of the Hebrews that they willingly presented them all they asked, even to the spoiling of themselves. Compare Exodus 3:22. Accordingly we would translate this verse, And I also cause him to ask of Jehovah all the days which he shall live; he is the asked of Jehovah. To cause him to ask of Jehovah is the same as causing him to be in constant intercourse and favour with him, and this was to be Samuel’s lot and destiny. Comp. note on verse 20, and 1 Samuel 3:21. He worshipped the Lord there — The reference of he is obscure, leaving it doubtful whether Elkanah or Samuel is meant. They worshipped, that is, Elkanah and his wife, is the reading of some of the Hebrew MSS. and the Septuagint, Vulgate, Syriac and Arabic versions, and is much to be preferred.