King James Version

1 Samuel 1

28 verses with commentary

Hannah's Prayer for a Son

Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:

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The genealogical introduction establishes Elkanah within the Levitical lineage through Zuph, connecting Samuel's future priestly ministry to legitimate heritage. The Hebrew term 'Ramathaim-zophim' (heights of the watchers) suggests a place of prophetic significance. Elkanah is called an 'Ephrathite' not by tribal descent but by geographical residence in the hill country of Ephraim. This careful attention to lineage prepares readers for Samuel's unique role as prophet, priest, and judge who will bridge the chaotic judges period and the establishment of monarchy.

And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.

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The introduction of Elkanah's two wives immediately signals domestic tension that drives the narrative. Hannah's name means 'grace' or 'favor,' while Peninnah means 'pearl' or 'coral.' The stark contrast between Peninnah's fertility and Hannah's barrenness echoes earlier matriarchal struggles (Sarah, Rebekah, Rachel). In ancient Near Eastern culture, a woman's primary value was measured by her ability to bear children, particularly sons. This cultural context intensifies Hannah's anguish and makes God's subsequent intervention more remarkable.

And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. yearly: Heb. from year to year

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Elkanah's faithfulness in annual pilgrimage to Shiloh demonstrates covenant fidelity amid spiritual decline. The title 'LORD of hosts' (Yahweh Sabaoth) appears here for the first time in Scripture, emphasizing God's sovereign command over heavenly armies. The ominous mention of Eli's sons Hophni and Phinehas foreshadows coming judgment. Despite the corruption of the priesthood, faithful Israelites like Elkanah continued to worship, illustrating that institutional failure does not excuse personal disobedience.

And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:

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The distribution of sacrificial portions reveals the communal nature of Israelite worship. Fellowship offerings (shelamim) were shared meals where the worshiper, priests, and family participated together before the LORD. Elkanah's provision for Peninnah and her children followed customary practice, yet his special treatment of Hannah would soon become evident. The sacrificial system pointed forward to Christ, the ultimate sacrifice who invites believers to feast at His table in communion.

But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb. worthy: or, double

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The Hebrew phrase translated 'worthy portion' is debated; some render it 'double portion' (as given to the firstborn) while others translate it 'one portion only' (emphasizing her solitary, childless state). Either reading underscores Elkanah's love for Hannah despite her barrenness. The crucial theological statement 'the LORD had shut up her womb' affirms divine sovereignty over fertility. God's closing of Hannah's womb was purposeful preparation for a miraculous opening that would display His glory and provide Israel's needed leader.

And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb. provoked: Heb. angered

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Peninnah's role as Hannah's 'adversary' (Hebrew: tsarah, also meaning 'rival wife') introduces a pattern of provocation. The verb 'provoked' (ka'as) indicates deliberate, repeated irritation designed to cause grief. Her cruelty exploited Hannah's deepest wound and turned joyful worship occasions into times of torment. This domestic persecution mirrors the spiritual opposition believers face from the enemy who attacks at points of vulnerability. Yet God uses such trials to drive His people toward desperate dependence on Him.

And as he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat. when: or, from the time that she, etc: Heb. from her going up

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The repetitive nature of Peninnah's provocation ('year by year') reveals sustained cruelty rather than isolated incidents. The sacred feast days that should have brought joy became occasions of deepest sorrow for Hannah. Her response of weeping and refusing food indicates profound depression. Yet this annual cycle of suffering prepared Hannah's heart for the prayer that would change Israel's history. God often uses prolonged trials to deepen our prayers from casual requests to desperate, faith-filled petitions.

Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?

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Elkanah's questions reveal both genuine concern and incomplete understanding. His threefold inquiry addresses Hannah's tears, loss of appetite, and grieved heart. His final question, 'Am I not better to thee than ten sons?' shows tender affection but misses Hannah's deeper longing. Ten sons represented complete blessing (Ruth 4:15), so Elkanah claims his love should compensate fully. Yet human love, however genuine, cannot satisfy every longing. Only God can fill the deepest needs of the human heart, and sometimes He withholds lesser goods to drive us toward greater ones.

So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD.

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Hannah's rising after the meal demonstrates purposeful action amid her grief. The phrase 'house of the LORD' technically anachronistic (the Temple was not yet built) refers to the Tabernacle complex at Shiloh. Eli's position 'by a post of the temple' (Hebrew: mezuzah, doorpost) indicates his place of authority. The contrast between the aged, stationary priest and the grieving woman who will initiate spiritual renewal is deliberate. God often bypasses institutional channels to work through unexpected instruments.

And she was in bitterness of soul, and prayed unto the LORD, and wept sore. in: Heb. bitter of soul

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The Hebrew expression 'bitterness of soul' (marat nephesh) describes extreme anguish reaching to the core of one's being. Hannah's prayer combined with weeping reveals integrated, whole-person engagement with God. The term 'wept sore' literally means 'weeping, she wept' - an intensive construction emphasizing the depth of her grief. Rather than suppressing her emotions before God, Hannah brought her raw pain into His presence. Biblical prayer does not require composed, polished words but honest expression of the heart's deepest cries.

And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head. a man: Heb. seed of men

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Hannah's vow contains several significant elements. She addresses God as 'LORD of hosts,' acknowledging His sovereign power over all creation. Her self-designation as 'handmaid' (amah, female servant) three times emphasizes humble submission. The request for a 'man child' (literally 'seed of men') would provide both personal vindication and national blessing. The Nazirite vow ('no razor upon his head') dedicated the child to lifelong sacred service (Numbers 6:1-21). Hannah's promise to 'give him unto the LORD' transformed a personal petition into an offering for God's purposes.

And it came to pass, as she continued praying before the LORD, that Eli marked her mouth. continued: Heb. multiplied to pray

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The phrase 'continued praying' (Hebrew: hirbetah lehitpallel, literally 'multiplied to pray') indicates extended, persistent intercession. Eli's observation of her mouth shows her intensity, yet also his suspicion. The high priest watched but could not hear - a subtle commentary on his spiritual deafness that would be confirmed by God's message in chapter 3. True prayer often appears strange to those focused only on external forms. Hannah's extended communion with God contrasts sharply with the brief, formulaic prayers typical of religious ritual.

Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.

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Hannah's silent prayer - moving lips without audible voice - was unusual enough that Eli assumed intoxication. The phrase 'spake in her heart' describes internal dialogue directed toward God. This intimate form of prayer bypassed public performance for private communion. The Spirit-inspired narrator validates Hannah's approach, contrasting it with Eli's superficial judgment based on appearances. God, who knows the heart, received Hannah's prayer while His priest completely misread the situation.

And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.

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Eli's rebuke reveals his spiritual decline - the high priest of Israel could not distinguish fervent prayer from drunkenness. His demand to 'put away thy wine' shows assumption of the worst without investigation. This failure of spiritual discernment foreshadows the greater failures that brought judgment on his house. The irony is devastating: the one charged with leading Israel's worship could not recognize genuine devotion when he saw it. Leaders who lose spiritual sensitivity become obstacles rather than aids to those seeking God.

And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD. of a sorrowful: Heb. hard of spirit

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Hannah's respectful response ('No, my lord') maintains proper deference despite being falsely accused. Her self-description as 'a woman of sorrowful spirit' uses the Hebrew phrase qeshat ruach (hard/difficult of spirit), indicating severe emotional distress. The denial of intoxicating drink echoes the Nazirite restrictions she would later impose on her son. Her phrase 'poured out my soul' (shaphak nephesh) pictures prayer as complete emptying of oneself before God - an outpouring that leaves nothing hidden or held back.

Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. complaint: or, meditation

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Hannah's reference to 'daughter of Belial' uses strong language requiring explanation. Belial (beli-ya'al, worthlessness or wickedness) later becomes a name for Satan in intertestamental literature. Hannah essentially asks Eli not to count her among worthless, wicked people. Her explanation attributes her unusual prayer to 'abundance of complaint and grief' rather than wine. The Hebrew words (siach and ka'as) describe both the inner experience of troubled meditation and the outward expression of anguish. Hannah's transparent self-disclosure models honest communication even under unjust criticism.

Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him.

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Eli's response shifts dramatically from rebuke to blessing. His words 'Go in peace' invoke the fullness of Hebrew shalom - not merely absence of conflict but complete well-being. His petition that 'the God of Israel grant thy petition' acknowledges that only God can fulfill her request. Ironically, Eli pronounces blessing on the prayer he neither heard nor understood. Despite his failures, Eli remains God's priest, and his blessing carries spiritual authority. God graciously uses imperfect instruments to accomplish His purposes.

And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.

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Hannah's request to 'find grace' (matzah chen) in Eli's sight confirms her acceptance of his priestly authority despite his initial error. Her immediate transformation - resuming eating with changed countenance - demonstrates the power of Spirit-given assurance. She had not yet received her request but acted as though it were already granted. This faith-response anticipates the New Testament teaching that faith is 'the substance of things hoped for' (Hebrews 11:1). Hannah left the encounter changed, not because circumstances had changed, but because she had met with God.

And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.

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The family's early morning worship before departure demonstrates prioritized devotion. The verb 'remembered' (zakar) when applied to God indicates more than mental recollection - it means God turned His attention to act on Hannah's behalf. This divine remembering echoes Genesis 30:22 (Rachel) and anticipates God's remembering His covenant throughout Scripture. The phrase 'Elkanah knew Hannah his wife' uses the intimate biblical language for marital union, and God's remembrance means He opened her womb. Divine sovereignty works through natural means to accomplish supernatural purposes.

Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD. when: Heb. in revolution of days Samuel: that is, Asked of God

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The phrase 'when the time was come about' (literally 'at the revolution of days') indicates the full term of pregnancy. Hannah names her son 'Samuel' (shemu'el), which she interprets as 'asked of God' (sha'ul me'el). Some scholars note the name more naturally means 'heard of God' or 'name of God,' while sha'ul (asked) becomes the name of Israel's first king (Saul). This wordplay connects Samuel and Saul throughout the narrative. Hannah's naming declaration claims divine response to her prayer, establishing Samuel's identity as one set apart from conception.

Samuel's Birth and Dedication

And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.

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Elkanah's continuation of annual pilgrimage demonstrates unchanged faithful practice. The reference to 'his vow' indicates he had joined Hannah's commitment, showing marital unity in spiritual matters. The household's collective worship ('all his house') models family religion centered on covenant obligations. Yet the focus shifts to Hannah's exceptional commitment - she will not merely visit Shiloh annually but leave her son there permanently. Elkanah's family maintains normal religious observance while Hannah prepares for extraordinary sacrifice.

But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever.

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Hannah's decision to wait until weaning before presenting Samuel shows practical wisdom within spiritual commitment. Her statement 'I will not go up until the child be weaned' reveals intentional preparation for permanent separation. The phrase 'that he may appear before the LORD' uses language elsewhere applied to covenant assemblies (Exodus 23:17; 34:23). Her declaration 'there abide for ever' (literally 'sit/dwell perpetually') indicates not visits but permanent residence at the sanctuary. Hannah's heart was set on fulfilling her vow completely, even knowing the personal cost.

And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him.

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Elkanah's response demonstrates supportive headship that honors his wife's spiritual convictions. His words 'Do what seemeth thee good' affirm Hannah's judgment while maintaining family order. The phrase 'only the LORD establish his word' invokes divine faithfulness to accomplish what has been promised. The term 'his word' (devaro) may refer to either the prophetic word spoken through Eli or the broader divine purpose Hannah discerned. Hannah's nursing period becomes a time of preparation - both physical nurturing for Samuel and spiritual preparation for separation.

And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young.

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Hannah's offerings accompany Samuel's dedication - three bulls (or one three-year-old bull, depending on textual reading), an ephah of flour (about 22 liters), and a skin of wine. These lavish gifts indicate both gratitude and proper preparation for the child's sanctuary life. The phrase 'the child was young' (literally 'the boy was a boy') emphasizes his tender age, intensifying the magnitude of Hannah's sacrifice. She brings both her son and substantial material offerings, holding nothing back from the God who answered her prayer.

And they slew a bullock, and brought the child to Eli.

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The slaying of the bull(s) begins the formal sacrificial ritual that accompanies Samuel's dedication. The phrase 'brought the child to Eli' marks the official transfer - the very priest who had misjudged Hannah's prayer now receives her promised son. The sacrifice provides context for the dedication: blood must be shed, life must be given, atonement must be made. Samuel's life of service is founded on sacrifice, pointing toward the ultimate High Priest whose sacrifice would establish a new covenant.

And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD.

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Hannah's self-identification connects directly to her previous encounter with Eli. Her oath formula 'as thy soul liveth' solemnly affirms the truth of her statement. By reminding Eli she was 'the woman that stood by thee here, praying,' she links past petition to present fulfillment. The participle 'praying' (mitpallelet) is the same form used in verse 12, creating verbal continuity. Hannah's testimony transforms Eli's previous misjudgment into occasion for wonder at God's faithfulness. The answered prayer becomes a teaching moment for Israel's high priest.

For this child I prayed; and the LORD hath given me my petition which I asked of him:

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Hannah's declaration 'For this child I prayed' is emphatic in Hebrew - literally 'unto this child I prayed.' Her testimony explicitly connects specific prayer with specific answer. The phrase 'the LORD hath given me my petition' (sh'elati) uses the same root as Samuel's name, reinforcing the naming explanation from verse 20. Hannah models testimony that glorifies God rather than self - she prayed, but God gave. The answer came from divine grace, not human merit. Yet God chose to work through human petition, honoring Hannah's faith-filled intercession.

Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there. lent him: or, returned him, whom I have obtained by petition he shall: or, he whom I have obtained by petition shall be returned

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The Hebrew verb sha'al (to ask/lend/dedicate) appears three times in this verse, creating profound wordplay. Hannah 'asked' for Samuel; now she 'lends' him to the LORD who will 'ask' for his service all his days. The term can mean either lending or dedicating - Hannah gives back what was always God's, recognizing that Samuel belonged to the LORD before he belonged to her. The closing phrase 'he worshipped the LORD there' likely refers to Eli or Samuel (or both), indicating proper response to this momentous dedication.

About 1 Samuel

Places in This Chapter

1 Samuel 1

Hannah's Prayer for a Son

Samuel's Birth and Dedication

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