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
(1Sa 1:19).
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
(Eze 3:17).
Though a native of Ephratha or Beth-lehem-judah
(Ru 1:2),
Elkanah was a Levite
(1Ch 6:33, 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
[Jud 21:25].
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
Le 3:3;
De 12:12).
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
1Sa 9:24;
also see on
Ge 43:34).
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.
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
[1Sa 1:18].
The character and services of the expected child were sufficiently
important to make his birth a fit subject for prophecy.
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
Ge 4:1, 26; 5:29; 19:37; 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
Nu 30:3).
22. But Hannah went not up--Men only were obliged to attend the solemn
feasts
(Ex 23:17).
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.
1 Samuel 1 Bible Commentary
Jamieson, Faussett, and Brown
1Sa 1:1-8. 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 (1Sa 1:19). 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 (Eze 3:17). Though a native of Ephratha or Beth-lehem-judah (Ru 1:2), Elkanah was a Levite (1Ch 6:33, 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 [Jud 21:25].
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 Le 3:3; De 12:12). 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 1Sa 9:24; also see on Ge 43:34).
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.
1Sa 1:9-18. 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 [1Sa 1:18]. The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.
1Sa 1:20. 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 Ge 4:1, 26; 5:29; 19:37; 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 Nu 30:3).
22. But Hannah went not up--Men only were obliged to attend the solemn feasts (Ex 23:17). 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.