2 He had two wives. The name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.
3 This man went up out of his city from year to year to worship and to sacrifice to Yahweh of Armies in Shiloh. The two sons of Eli, Hophni and Phinehas, priests to Yahweh, were there.
4 When the day came that Elkanah sacrificed, he gave portions to Peninnah his wife and to all her sons and her daughters;
5 but he gave a double portion to Hannah, for he loved Hannah, but Yahweh had shut up her womb.
6 Her rival provoked her severely, to irritate her, because Yahweh had shut up her womb.
7 So year by year, when she went up to Yahweh’s house, her rival provoked her. Therefore she wept, and didn’t eat.
8 Elkanah her husband said to her, “Hannah, why do you weep? Why don’t you eat? Why is your heart grieved? Am I not better to you than ten sons?”
9 So Hannah rose up after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on his seat by the doorpost of Yahweh’s temple.
10 She was in bitterness of soul, and prayed to Yahweh, weeping bitterly.
11 She vowed a vow, and said, “Yahweh of Armies, if you will indeed look at the affliction of your servant and remember me, and not forget your servant, but will give to your servant a boy, then I will give him to Yahweh all the days of his life, and no razor shall come on his head.”
12 As she continued praying before Yahweh, Eli saw her mouth.
13 Now Hannah spoke in her heart. Only her lips moved, but her voice was not heard. Therefore Eli thought she was drunk.
14 Eli said to her, “How long will you be drunk? Get rid of your wine!”
15 Hannah answered, “No, my lord, I am a woman of a sorrowful spirit. I have not been drinking wine or strong drink, but I poured out my soul before Yahweh.
16 Don’t consider your servant a wicked woman; for I have been speaking out of the abundance of my complaint and my provocation.”
17 Then Eli answered, “Go in peace; and may the God of Israel grant your petition that you have asked of him.”
18 She said, “Let your servant find favor in your sight.” So the woman went her way and ate; and her facial expression wasn’t sad any more.
19 They rose up in the morning early and worshiped Yahweh, then returned and came to their house to Ramah. Then Elkanah knew Hannah his wife; and Yahweh remembered her.
20 When the time had come, Hannah conceived, and bore a son; and she named him Samuel, saying, “Because I have asked him of Yahweh.”
21 The man Elkanah, and all his house, went up to offer to Yahweh the yearly sacrifice and his vow.
22 But Hannah didn’t go up, for she said to her husband, “Not until the child is weaned; then I will bring him, that he may appear before Yahweh, and stay there forever.”
23 Elkanah her husband said to her, “Do what seems good to you. Wait until you have weaned him; only may Yahweh establish his word.” So the woman waited and nursed her son until she weaned him.
24 When she had weaned him, she took him up with her, with three bulls, and one ephah of meal, and a container of wine, and brought him to Yahweh’s house in Shiloh. The child was young.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Samuel 1:2–17Elcanah, a Levite, one of a middle condition among his fellow citizens, … married two wives, Hannah and Peninnah. He had children by the latter; but he loved the other best, although she was barren. … when Hannah saw the other wife's children sitting round about their mother, she fell into tears, and lamented herself on account of her barrenness and lonesomeness; and suffering her grief to prevail over her husband's consolations to her, she went to the tabernacle to beseech God to give her seed, and to make her a mother; and to vow to consecrate the first son she should bear to the service of God, and this in such a way, that his manner of living should not be like that of ordinary men. And as she continued at her prayers a long time, Eli, the high priest, for he sat there before the tabernacle, bid her go away, thinking she had been disordered with wine; but when she said she had drank water, but was in sorrow for want of children, and was beseeching God for them, he bid her be of good cheer, and told her that God would send her children.
Elcanah, a Levite, one of a middle condition among his fellow citizens, … married two wives, Hannah and Peninnah. He had children by the latter; but he loved the other best, although she was barren. … when Hannah saw the other wife's children sitting round about their mother, she fell into tears, and lamented herself on account of her barrenness and lonesomeness; and suffering her grief to prevail over her husband's consolations to her, she went to the tabernacle to beseech God to give her seed, and to make her a mother; and to vow to consecrate the first son she should bear to the service of God, and this in such a way, that his manner of living should not be like that of ordinary men. And as she continued at her prayers a long time, Eli, the high priest, for he sat there before the tabernacle, bid her go away, thinking she had been disordered with wine; but when she said she had drank water, but was in sorrow for want of children, and was beseeching God for them, he bid her be of good cheer, and told her that God would send her children.
Josephus, Antiquities of the Jews, Antiquities 5.10.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Samuel 1:4–8He did all he could to encourage Hannah, and to keep up her spirits under her affliction, Sa1 1:4, Sa1 1:5. … Elkanah loved his wife never the less for her being barren. … To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is not their sin but their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. … She did not upbraid him with his unkindness in marrying another wife … nor did she render to Peninnah railing for railing, but took the trouble wholly to herself, which made her an object of much compassion. … Those that by marriage are made one flesh ought thus far to be of one spirit too, to share in each other's troubles, so that one cannot be easy while the other is uneasy. … He intimates that nothing should be wanting on his part to balance her grief: "Am not I better to thee than ten sons? Thou knowest thou hast my entire affection, and let that comfort thee."
He did all he could to encourage Hannah, and to keep up her spirits under her affliction, Sa1 1:4, Sa1 1:5. … Elkanah loved his wife never the less for her being barren. … To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is not their sin but their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. … She did not upbraid him with his unkindness in marrying another wife … nor did she render to Peninnah railing for railing, but took the trouble wholly to herself, which made her an object of much compassion. … Those that by marriage are made one flesh ought thus far to be of one spirit too, to share in each other's troubles, so that one cannot be easy while the other is uneasy. … He intimates that nothing should be wanting on his part to balance her grief: "Am not I better to thee than ten sons? Thou knowest thou hast my entire affection, and let that comfort thee."
Matthew Henry, Commentary on the Whole Bible, on 1:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Samuel 1:12–16She spoke all this so softly that none could hear her. Her lips moved, but her voice was not heard, Sa1 1:13. Hereby she testified her belief of God's knowledge of the heart and its desires. Thoughts are words to him … It was likewise an instance of her humility and holy shamefacedness in her approach to God. … This was Eli's fault; and a great fault it was to pass so severe a censure without better observation or information. If his own eyes had already become dim, he should have employed those about him to enquire. Drunkards are commonly noisy and turbulent, but this poor woman was silent and composed. … She bore it admirably well. She did not retort the charge … did not tell him how ill it became one in his place thus to abuse a poor sorrowful worshipper at the throne of grace.
She spoke all this so softly that none could hear her. Her lips moved, but her voice was not heard, Sa1 1:13. Hereby she testified her belief of God's knowledge of the heart and its desires. Thoughts are words to him … It was likewise an instance of her humility and holy shamefacedness in her approach to God. … This was Eli's fault; and a great fault it was to pass so severe a censure without better observation or information. If his own eyes had already become dim, he should have employed those about him to enquire. Drunkards are commonly noisy and turbulent, but this poor woman was silent and composed. … She bore it admirably well. She did not retort the charge … did not tell him how ill it became one in his place thus to abuse a poor sorrowful worshipper at the throne of grace.
Matthew Henry, Commentary on the Whole Bible, on 1:9–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Samuel 1:11and said, O Lord of hosts; this is properly the first time this title was used by any that we know of; for though it is expressed in 1 Samuel 1:3 there it is used as the words of the writer of this history, and so long after this prayer was put up; … and it is an observation in the Talmud … that from the day God created the world, no man called him the Lord of hosts till Hannah came and called him so: … then will I give him unto the Lord all the days of his life; to serve him, and minister unto him in the sanctuary; … but then a common Levite did not enter on it until twenty five or thirty years of age, and was not always serving, but was dismissed from it at fifty Numbers 8:24; but the child she vows, if the Lord would give her such an one, should be trained up in his service from his infancy, and continue it all the days of his life; and was to be also a perpetual Nazarite, as Samson was
and said, O Lord of hosts; this is properly the first time this title was used by any that we know of; for though it is expressed in 1 Samuel 1:3 there it is used as the words of the writer of this history, and so long after this prayer was put up; … and it is an observation in the Talmud … that from the day God created the world, no man called him the Lord of hosts till Hannah came and called him so: … then will I give him unto the Lord all the days of his life; to serve him, and minister unto him in the sanctuary; … but then a common Levite did not enter on it until twenty five or thirty years of age, and was not always serving, but was dismissed from it at fifty Numbers 8:24; but the child she vows, if the Lord would give her such an one, should be trained up in his service from his infancy, and continue it all the days of his life; and was to be also a perpetual Nazarite, as Samson was
John Gill, An Exposition of the Old and New Testament, on 1:11; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on 1 Samuel 1:22Weaned - 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, chap.2:11.
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, chap.2:11.
John Wesley, Explanatory Notes upon the Old Testament, on 1:22; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Samuel 1:17–18This 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 … The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.
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 … The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:12–19; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Samuel 1:17–18Eli then replied: "Go in peace, and the God of Israel give (grant) thy request … which thou hast asked of Him." This word of the high priest was not a prediction, but a pious wish, which God in His grace most gloriously fulfilled. … Hannah then went her way, saying, "Let thine handmaid find grace in thine eyes," i.e., let me be honoured with thy favour and thine intercession, and was strengthened and comforted by the word of the high priest, which assured her that her prayer would be heard by God; and she did eat
Eli then replied: "Go in peace, and the God of Israel give (grant) thy request … which thou hast asked of Him." This word of the high priest was not a prediction, but a pious wish, which God in His grace most gloriously fulfilled. … Hannah then went her way, saying, "Let thine handmaid find grace in thine eyes," i.e., let me be honoured with thy favour and thine intercession, and was strengthened and comforted by the word of the high priest, which assured her that her prayer would be heard by God; and she did eat
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:17 and 1:18; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Samuel 1:22–24Weaning took place very late among the Israelites. According to 2 Macc. 7:28, the Hebrew mothers were in the habit of suckling their children for three years. When the weaning had taken place, Hannah would bring her son up to the sanctuary, to appear before the face of the Lord, and remain there for ever, i.e., his whole life long. … To this end he was to receive his training at the sanctuary, that at the very earliest waking up of his spiritual susceptibilities he might receive the impressions of the sacred presence of God. … as O. v. Gerlach has observed, his earliest training might have been superintended by one of the women who worshipped at the door of the tabernacle (Sa1 2:22).
Weaning took place very late among the Israelites. According to 2 Macc. 7:28, the Hebrew mothers were in the habit of suckling their children for three years. When the weaning had taken place, Hannah would bring her son up to the sanctuary, to appear before the face of the Lord, and remain there for ever, i.e., his whole life long. … To this end he was to receive his training at the sanctuary, that at the very earliest waking up of his spiritual susceptibilities he might receive the impressions of the sacred presence of God. … as O. v. Gerlach has observed, his earliest training might have been superintended by one of the women who worshipped at the door of the tabernacle (Sa1 2:22).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:21–22; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
1 Samuel 1
1 Samuel 1:2–24, World English Bible
1 Samuel 1 in the Bible · Told in the Story: Chapter 1, Samuel
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on 1 Samuel 1:2–17Elcanah, a Levite, one of a middle condition among his fellow citizens, … married two wives, Hannah and Peninnah. He had children by the latter; but he loved the other best, although she was barren. … when Hannah saw the other wife's children sitting round about their mother, she fell into tears, and lamented herself on account of her barrenness and lonesomeness; and suffering her grief to prevail over her husband's consolations to her, she went to the tabernacle to beseech God to give her seed, and to make her a mother; and to vow to consecrate the first son she should bear to the service of God, and this in such a way, that his manner of living should not be like that of ordinary men. And as she continued at her prayers a long time, Eli, the high priest, for he sat there before the tabernacle, bid her go away, thinking she had been disordered with wine; but when she said she had drank water, but was in sorrow for want of children, and was beseeching God for them, he bid her be of good cheer, and told her that God would send her children.
Josephus, Antiquities of the Jews, Antiquities 5.10.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Samuel 1:4–8He did all he could to encourage Hannah, and to keep up her spirits under her affliction, Sa1 1:4, Sa1 1:5. … Elkanah loved his wife never the less for her being barren. … To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is not their sin but their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. … She did not upbraid him with his unkindness in marrying another wife … nor did she render to Peninnah railing for railing, but took the trouble wholly to herself, which made her an object of much compassion. … Those that by marriage are made one flesh ought thus far to be of one spirit too, to share in each other's troubles, so that one cannot be easy while the other is uneasy. … He intimates that nothing should be wanting on his part to balance her grief: "Am not I better to thee than ten sons? Thou knowest thou hast my entire affection, and let that comfort thee."
Matthew Henry, Commentary on the Whole Bible, on 1:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Samuel 1:12–16She spoke all this so softly that none could hear her. Her lips moved, but her voice was not heard, Sa1 1:13. Hereby she testified her belief of God's knowledge of the heart and its desires. Thoughts are words to him … It was likewise an instance of her humility and holy shamefacedness in her approach to God. … This was Eli's fault; and a great fault it was to pass so severe a censure without better observation or information. If his own eyes had already become dim, he should have employed those about him to enquire. Drunkards are commonly noisy and turbulent, but this poor woman was silent and composed. … She bore it admirably well. She did not retort the charge … did not tell him how ill it became one in his place thus to abuse a poor sorrowful worshipper at the throne of grace.
Matthew Henry, Commentary on the Whole Bible, on 1:9–18; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on 1 Samuel 1:11and said, O Lord of hosts; this is properly the first time this title was used by any that we know of; for though it is expressed in 1 Samuel 1:3 there it is used as the words of the writer of this history, and so long after this prayer was put up; … and it is an observation in the Talmud … that from the day God created the world, no man called him the Lord of hosts till Hannah came and called him so: … then will I give him unto the Lord all the days of his life; to serve him, and minister unto him in the sanctuary; … but then a common Levite did not enter on it until twenty five or thirty years of age, and was not always serving, but was dismissed from it at fifty Numbers 8:24; but the child she vows, if the Lord would give her such an one, should be trained up in his service from his infancy, and continue it all the days of his life; and was to be also a perpetual Nazarite, as Samson was
John Gill, An Exposition of the Old and New Testament, on 1:11; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on 1 Samuel 1:22Weaned - 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, chap.2:11.
John Wesley, Explanatory Notes upon the Old Testament, on 1:22; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on 1 Samuel 1:17–18This 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 … The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:12–19; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Samuel 1:17–18Eli then replied: "Go in peace, and the God of Israel give (grant) thy request … which thou hast asked of Him." This word of the high priest was not a prediction, but a pious wish, which God in His grace most gloriously fulfilled. … Hannah then went her way, saying, "Let thine handmaid find grace in thine eyes," i.e., let me be honoured with thy favour and thine intercession, and was strengthened and comforted by the word of the high priest, which assured her that her prayer would be heard by God; and she did eat
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:17 and 1:18; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on 1 Samuel 1:22–24Weaning took place very late among the Israelites. According to 2 Macc. 7:28, the Hebrew mothers were in the habit of suckling their children for three years. When the weaning had taken place, Hannah would bring her son up to the sanctuary, to appear before the face of the Lord, and remain there for ever, i.e., his whole life long. … To this end he was to receive his training at the sanctuary, that at the very earliest waking up of his spiritual susceptibilities he might receive the impressions of the sacred presence of God. … as O. v. Gerlach has observed, his earliest training might have been superintended by one of the women who worshipped at the door of the tabernacle (Sa1 2:22).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 1:21–22; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.