Text -- 1 Samuel 1:22 (NET)

1:22 but Hannah did not go up with them. Instead she told her husband, “Once the boy is weaned, I will bring him and appear before the Lord, and he will remain there from then on.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Sa 1:22

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, 1Sa 1:28, and presently after ministered to Eli, 1Sa 2:11.

JFB: 1Sa 1:22

Men only were obliged to attend the solemn feasts (Exo 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.

TSK: 1Sa 1:22

then : Deu 16:16; Luk 2:22, Luk 2:41, Luk 2:42

and there : 1Sa 1:11, 1Sa 1:28, 1Sa 2:11, 1Sa 2:18, 1Sa 3:1; Psa 23:6, Psa 27:4

for ever : Exo 21:6; Lev 25:23; Jos 4:7; Psa 110:4; Isa 9:7

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Sa 1:22

Until the child be weaned - Hebrew mothers, as elsewhere in the East, usually suckled their children until the age of two complete years, sometimes until the age of three.

Poole: 1Sa 1:22

Hannah went not up to wit, at that sacred anniversary feast, to which she went up before but now did not, because she could not with satisfaction to her mind and conscience appear before the Lord empty, or without paying her vow; nor bring her child thither to God, and then carry him away from God to her own house. Nor did she sin by not going up; for the women were not obliged go up at the solemn feasts, but the men only, Exo 23:17 .

Until the child be weaned not only from the breast and the milk, which was done within two or three years at most, 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, 1Sa 1:28 , and presently after ministered to Eli, 1Sa 2:11 . And this may further appear from the very nature of the vow, which must needs design a service and an advantage to the tabernacle, and not a burden and encumbrance, as it would have been if a young child had been brought up to it, and left upon it.

That he may appear before the Lord, and there abide forever that when once he is presented to the Lord, he may continue in his service as long as he liveth, as is said 1Sa 1:28 .

Gill: 1Sa 1:22

But Hannah went not up,.... For women, though they might go if they pleased to the yearly feasts, yet they were not obliged to it; whether she went up at the time for her purification, and for the presenting and redemption of the firstborn, is not certain; some say the Levites were not obliged by that law, the perquisites of it falling to them, and so did not go up; others that she did, though it is not expressed, the Scriptures not relating all facts that were done; though by what follows it looks as if she did not:

for she said unto her husband, I will not go up until the child be weaned: which, according to Jarchi, was at the end of twenty two months; but others say at the end of twenty four months, or two years, as Kimchi and Ben Melech; and sometimes a child was three years old before it was weaned, and sometimes longer, which very probably was the case here; See Gill on Gen 21:8. Comestor ^d observes, there was a three fold weaning of children in old times; the first from their mother's milk, when three years old; the second from their tender age, and care of a dry nurse, when seven years old; the third from childish manners, when at twelve years of age; and that it is this last and metaphorical weaning which is here meant, when Samuel was twelve years of age, and fit to serve in the temple; but the proper sense is best, since she is said to bring him when weaned: her reason for it seems to be this, because had she went up with her sucking child, she must have brought him back again, since he would not be fit to be left behind, and would be entirely incapable of any kind of service in the sanctuary; and according to the nature of her vow, she could not think of bringing him back again, after she had once entered him there:

and then I will bring him, that he may appear before the Lord; and minister in the service of the sanctuary in what might be suitable to his age; there and then she would present him, and give him up to the Lord, as she had promised she would:

and there abide for ever; that is, as long as he lived; for her vow was that he should be a Nazarite all the days of his life, and be separated to the service of God as long as he had a being in the world.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 1:22

¹ tn The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.

Commentary -- Verse Range Notes

TSK Synopsis: 1Sa 1:1-28

1 Elkanah, a Levite, having two wives, worships yearly at Shiloh.

4 He cherishes Hannah, though barren, and provoked by Peninnah.

9 Hannah in grief prays for a child.

12 Eli first rebuking her, afterwards blesses her.

19 Hannah, having born Samuel, stays at home till he is weaned.

24 She presents him, according to her vow, to the Lord.

MHCC: 1Sa 1:19-28

Elkanah and his family had a journey before them, and a family of children to take with them, yet they would not move till they had worshipped God together. Prayer and provender do not hinder a journey. When men are in such haste to set out upon journeys, or to engage in business, that they have not time to worship God, they are likely to proceed without his presence and blessing. Hannah, though she felt a warm regard for the courts of God's house, begged to stay at home. God will have mercy, and not sacrifice. Those who are detained from public ordinances, by the nursing and tending of little children, may take comfort from this instance, and believe, that if they do that duty in a right spirit, God will graciously accept them therein. Hannah presented her child to the Lord with a grateful acknowledgment of his goodness in answer to prayer. Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. The child Samuel early showed true piety. Little children should be taught to worship God when very young. Their parents should teach them in it, bring them to it, and put them on doing it as well as they can; God will graciously accept them, and will teach them to do better.

Matthew Henry: 1Sa 1:19-28

Here is, I. The return of Elkanah and his family to their own habitation, when the days appointed for the feast were over, 1Sa 1:19. Observe how they improved their time at the tabernacle. Every day they were there, even that which was fixed for their journey home, they worshipped God; and they rose up early to do it. It is good to begin the day with God. Let him that is the first have the first. They had a journey before them, and a family of children to take with them, and yet they would not stir till they had worshipped God together. Prayer and provender do not hinder a journey. They had spent several days now in religious worship, and yet they attended once more. We should not be weary of well-doing.

II. The birth and name of this desired son. At length the Lord remembered Hannah, the very thing she desired (1Sa 1:11), and more she needed not desire, that was enough, for then she conceived and bore a son. Though God seem long to forget his people's burdens, troubles, cares, and prayers, yet he will at length make it to appear that they are not out of his mind. This son the mother called Samuel, 1Sa 1:20. Some make the etymology of this name to be much the same with that of Ishmael - heard of God, because the mother's prayers were remarkably heard, and he was an answer to them. Others, because of the reason she gives for the name, make it to signify asked of God. It comes nearly to the same; she designed by it to perpetuate the remembrance of God's favour to her in answering her prayers. Thus she designed, upon every mention of his name, to take the comfort to herself and to give God the glory of that gracious condescension. Note, Mercies in answer to prayer are to be remembered with peculiar expressions of thankfulness, as Psa 116:1, Psa 116:2. How many seasonable deliverances and supplies may we call Samuels, asked of God; and whatever is so we are in a special manner engaged to devote to him. Hannah intended by this name to put her son in mind of the obligation he was under to be the Lord's, in consideration of this, that he was asked of God and was at the same time dedicated to him. A child of prayer is in a special manner bound to be a good child. Lemuel's mother reminds him that he was the son of her vows, Pro 31:2.

III. The close attendance Hannah gave to the nursing of him, not only because he was dear to her, but because he was devoted to God, and for him she nursed him herself, and did not hang him on another's breast. We ought to take care of our children, not only with an eye to the law of nature as they are ours, but with an eye to the covenant of grace as they are given up to God. See Eze 16:20, Eze 16:21. This sanctifies the nursing of them, when it is done as unto the Lord. Elkanah went up every year to worship at the tabernacle, and particularly to perform his vow, perhaps some vow he had made distinct from Hannah's if God would give him a son by her, 1Sa 1:21. But Hannah, though she felt a warm regard for the courts of God's house, begged leave of her husband to stay at home; for the women were not under any obligation to go up to the three yearly feasts, as the men were. However Hannah had been accustomed to go, but now desired to be excused, 1. Because she would not be so long absent from her nursery. Can a woman forget her sucking child? We may suppose she kept constantly at home, for, if she had gone any where, she would have gone to Shiloh. Note, God will have mercy and not sacrifice. Those that are detained from public ordinances by the nursing and tending of little children may take comfort from this instance, and believe that, if they do that with an eye to God, he will graciously accept them therein, and though they tarry at home they shall divide the spoil. 2. Because she would not go up to Shiloh till her son was big enough, not only to be taken thither, but to be left there; for, if once she took him thither, she thought she could never find in her heart to bring him back again. Note, Those who are stedfastly resolved to pay their vows may yet see good cause to defer the payment of them. Every thing is beautiful in its season. No animal was accepted in sacrifice till it had been for some time under the dam, Lev 22:27. Fruit is best when it is ripe. Elkanah agrees to what she proposes (1Sa 1:23): Do what seemeth thee good. So far was he from delighting to cross her that he referred it entirely to her. Behold how good and pleasant a thing it is, when yoke-fellows thus draw even in the yoke, and accommodate themselves to one another, each thinking well of what the other does, especially in works of piety and charity. He adds a prayer: Only the Lord establish his word, that is, "God preserve the child through the perils of his infancy, that the solemn vow which God signified his acceptance of, by giving us the child, may be performed in its season, and so the whole matter may be accomplished."Note, Those that have in sincerity devoted their children to God may with comfort pray for them, that God will establish the word sealed to them at the same time that they were sealed for him.

IV. The solemn entering of this child into the service of the sanctuary. We may take it for granted that he was presented to the Lord at forty days old, as all the first-born were (Luk 2:22, Luk 2:23): but this is not mentioned, because there was nothing in it singular; but now that he was weaned he was presented, not to be redeemed. Some think it was as soon as he was weaned from the breast, which, the Jews say, was not till he was three years old; it is said she gave him suck till she had weaned him, 1Sa 1:23. Others think it was not till he was weaned from childish things, at eight or ten years old. But I see no inconvenience in admitting such an extraordinary child as this into the tabernacle at three years old, to be educated among the children of the priests. It is said (1Sa 1:24), The child was young, but, being intelligent above his years, he was no trouble. None can begin too soon to be religious. The child was a child, so the Hebrew reads it, in his learning-age. For whom shall he teach knowledge but those that are newly weaned from the milk and drawn from the breasts? Isa 28:9. Observe how she presented her child, 1. With a sacrifice; no less than three bullocks, with a meat-offering for each, 1Sa 1:24. A bullock, perhaps, for each year of the child's life. Or one for a burnt-offering, another for a sin-offering, and the third of a peace-offering. So far was she from thinking that, by presenting her son to God, she made God her debtor, that she thought it requisite by these slain offerings to seek God's acceptance of her living sacrifice. All our covenants with God for ourselves and ours must be made by sacrifice, the great sacrifice. 2. With a grateful acknowledgement of God's goodness in answer to prayer. This she makes to Eli, because he had encouraged her to hope for an answer of peace (1Sa 1:26, 1Sa 1:27): " For this child I prayed. Here it was obtained by prayer, and here it is resigned to the prayer-hearing God. You have forgotten me, my lord, but I who now appear so cheerful am the woman, the very same, that three years ago stood by thee here weeping and praying, and this was the child I prayed for."Answers of prayer may thus be humbly triumphed in, to the glory of God. Here is a living testimony for God. "I am his witness that he is gracious (see Psa 66:16-19); for this mercy, this comfort, I prayed, and the Lord has given me my petition. "See Psa 34:2, Psa 34:4, Psa 34:6. Hannah does not remind Eli of it by adverting to the suspicion he had formerly expressed; she does not say, "I am the woman whom you passed that severe censure upon; what do you think of me now?"Good men ought not to be upbraided with their infirmities and oversights. They have themselves repented of them; let them hear no more of them. 3. With a full surrender of all her interest in this child unto the Lord (1Sa 1:28): I have lent him to the Lord as long as he liveth. And she repeats it, because she will never revoke it: He shall be (a deodand) lent or given to the Lord. Not that she designed to call for him back, as we do what we lend, but she uses this word Shaol , lent, because it is the same word that she had used before (1Sa 1:20, I asked him of the Lord), only in another conjugation. And (1Sa 1:27) the Lord gave me the petition which I asked ( Shaalti , in Kal), therefore I have lent him ( Hishilti , the same word in Hiphil), and so it gives another etymology of his name Samuel, not only asked of God, but lent to God. And observe, (1.) Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. Of thy own, Lord, have we given thee, 1Ch 29:14, 1Ch 29:16. (2.) Whatever we give to God may upon this account be said to be lent to him, that though we may not recall it, as a thing lent, yet he will certainly repay it, with interest, to our unspeakable advantage, particularly what is given to his poor, Pro 19:17. When by baptism we dedicate our children to God, let us remember that they were his before by a sovereign right, and that they are ours still so much the more to our comfort. Hannah resigns him to the Lord, not for a certain term of years, as children are sent apprentices, but durante vita - as long as he liveth, he shall be lent unto the Lord, a Nazarite for life. Such must our covenant with God be, a marriage-covenant; as long as live we must be his, and never forsake him.

Lastly, The child Samuel did his part beyond what could have been expected from one of his years; for of him that seems to be spoken, He worshipped the Lord there, that is he said his prayers. He was no doubt extraordinarily forward (we have known children that have discovered some sense of religion very young), and his mother, designing him for the sanctuary, took particular care to train him up to that which was to be his work in the sanctuary. Note, Little children should learn betimes to worship God. Their parents should instruct them in his worship and bring them to it, put them upon engaging in it as well as they can, and God will graciously accept them and teach them to do better.

Keil-Delitzsch: 1Sa 1:21-22

When Elkanah went up again with his family to Shiloh, to present hisyearly sacrifice and his vow to the Lord, Hannah said to her husband thatshe would not go up till she had weaned the boy, and could present him tothe Lord, that he might remain there for ever. הימים זבח , the sacrifice of the days, i.e., which he was accustomed to offer onthe days when he went up to the sanctuary; really, therefore, the annualsacrifice. It follows from the expression "and his vow," that Elkanah hadalso vowed a vow to the Lord, in case the beloved Hannah should have ason. The vow referred to the presentation of a sacrifice. And this explainsthe combination of את־נדרו with לזבּח .

(Note: The lxx add to τὰς εὐχὰς αὐτοῦ the clause καὶ πάσας τὰς δεκάτας τῆς γῆς αὐτοῦ ("and allthe tithes of his land"). This addition is just as arbitrary as thealteration of the singular נדרו into the plural τὰς εὐχὰς αὐτοῦ . The translator overlooked the special reference of the word נדרו to the child desired by Elkanah, and imagined - probablywith Deu 12:26-27 in his mind, where vows are ordered to be paid atthe sanctuary in connection with slain offerings and sacrificial meals - that when Elkanah made his annual journey to the tabernacle hewould discharge all his obligations to God, and consequently would payhis tithes. The genuineness of this additional clause cannot besustained by an appeal to Josephus ( Ant . v. 10, 3), who also has δεκάτας τε ἔφερον , for Josephus wrote his work uponthe basis of the Alexandrian version. This statement of Josephus isonly worthy of notice, inasmuch as it proves the incorrectness of theconjecture of Thenius, that the allusion to the tithes wasintentionally dropped out of the Hebrew text by copyists, whoregarded Samuel's Levitical descent as clearly established by 1Ch 6:7-13 and 1Ch 6:19-21. For Josephus ( l . c . §2) expressly describes Elkanahas a Levite, and takes no offence at the offering of tithes attributedto him in the Septuagint, simply because he was well acquainted withthe law, and knew that the Levites had to pay to the priests a tenthof the tithes that they received from the other tribes, as a heave-offering of Jehovah (Num 18:26.; cf. Neh 10:38). Consequently thepresentation of tithe on the part of Elkanah, if it were really wellfounded in the biblical text, would not furnish any argument againsthis Levitical descent.)

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 forthree years. When the weaning had taken place, Hannah would bring herson up to the sanctuary, to appear before the face of the Lord, and remainthere for ever, i.e., his whole life long. The Levites generally were onlyrequired to perform service at the sanctuary from their twenty-fifth totheir fiftieth year (Num 8:24-25); but Samuel was to be presented to theLord immediately after his weaning had taken place, and to remain at thesanctuary for ever, i.e., to belong entirely to the Lord. To this end he wasto receive his training at the sanctuary, that at the very earliest waking upof his spiritual susceptibilities he might receive the impressions of thesacred presence of God. There is no necessity, therefore, to understand theword גּמל (wean) as including what followed the weaning,namely, the training of the child up to his thirteenth year (Seb. Schmidt),on the ground that a child of three years old could only have been a burdento Eli: for the word never has this meaning, not even in 1Ki 11:20; and,as O. v. Gerlach has observed, his earliest training might have beensuperintended by one of the women who worshipped at the door of thetabernacle (1Sa 2:22).

Constable: 1Sa 1:1--3:21

I. ELI AND SAMUEL chs. 1--3

First Samuel first contrasts Israel's last two judges (Eli, a failure, and Samuel, a success) and then Israel's first two kings (Saul, a failure, and David, a success).¹¹

The first major section of Samuel sharply contrasts obedience and disobedience to the will of God as God expressed that for Israel in the Mosaic Covenant. This contrast is clear in all seven major sections of 1 and 2 Samuel. The events in this section took place during Eli's 40-year judgeship (4:18; 1144-1104 B.C.).¹²

Constable: 1Sa 1:1--2:11

A. The Change from Barrenness to Fertility 1:1-2:10

In the first subsection (1:1-2:10) we have the joyful story of Samuel's miraculous birth and his mother's gratitude to God for reversing her barrenness and making her fertile. The significance of this story is not only that it gives us the record of how Samuel was born and that his mother was a godly woman. It also shows how God, in faithfulness to His promise to bless those who put Him first (Deut. 28), did so even for a despised woman in Israel (cf. Rahab and Ruth). He brought blessing to all Israel because of her faith.

Constable: 1Sa 1:1-28

1. Hannah's deliverance ch. 1

"I Samuel 1 is presented as a conventional birth narrative which moves from barrenness to birth. Laid over that plot is a second rhetorical strategy which moves from complaint to thanksgiving. With the use of this second strategy, the birth narrative is transposed and becomes an intentional beginning point for the larger Samuel-Saul-David narrative. Hannah's story begins in utter helplessness (silence); it anticipates Israel's royal narrative which also begins in helplessness. As Hannah moves to voice (2, 1-10), so Israel's narrative moves to power in the historical process. Both Hannah's future and Israel's future begin in weakness and need, and move toward power and well-being. The narrative of I Samuel 1 functions to introduce the theological theme of cry-thanks' which appears in the larger narrative in terms of Israelite precariousness and Yahweh's powerful providence. Our chapter corresponds canonically to II Samuel 24 which portrays David in the end (like Hannah) as a needy, trusting suppliant. The two chapters, witnesses to vulnerable faith, together bracket Israel's larger story of power."¹³

Constable: 1Sa 1:21-28

The parents' thanksgiving 1:21-28a

"Scenes 3 [vv. 19-20] and 4 [vv. 21-28a] are a pair, not unlike the pairing of 1 [vv. 3-8] and 2 [vv. 9-19]. They are the two scenes of resolution. . . . These two scenes are concerned not with the birth, but with Hannah coming to terms with the reality of Yahweh. She is portrayed as the one who is needy, trustful, submissive, and grateful. She is a model of fidelity."²⁵

The Mosaic Law required an offering to God when He granted a vow (Lev. 27:1-8). Elkanah went to the central sanctuary to make this offering shortly after Samuel's birth (v. 21). The text refers to Hannah's vow as Elkanah's (v. 21). It was his vow in this sense: since he did not cancel it when he heard about it, he became responsible for it as Hannah's husband (cf. Num. 30:1-8).

Samuel may have been as old as three years before Hannah weaned him and brought him to the sanctuary (v. 23; cf. 2 Maccabees 7:27). The three-year-old bull and the flour (v. 24) were evidently for a burnt offering (an offering that represented the worshipper's total dedication to God, Lev. 1) and for food respectively.²⁶ Hannah could have offered a less expensive animal sacrifice (Lev. 12:6), but she was very grateful.

Guzik: 1Sa 1:1-28

1 Samuel 1 - The Birth of Samuel

1 and 2 Samuel form one book in the ancient Hebrew manuscripts. They were not divided into two books until the Old Testament was translated into Greek. We don't know who wrote the books; certainly, Samuel was a major contributor, but much of the book takes place after his death in 1 Samuel 25. They are called the books of 1 and 2 Samuel, not because he wrote all of them, but because they describe his great ministry in Israel and the legacy of it.

"Samuel the Prophet" thus practically bridges the gulf between Samson the Judge and David the King: and there is deep significance in the fact that his name is identified with the two Books of Scripture which describe this great transitional period, every event of which was affected by his influence. (F.B. Meyer)

A. Hannah's barrenness and her vow.

1. (1-2) The family of Elkanah.

Now there was a certain man of Ramathaim Zophim, of the mountains of Ephraim, and his name was Elkanah the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. And 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.

a. Now there was a certain man: The book begins with a certain man, living at a certain time in Israel. This was a critical time in Israel's history, because of the rising power of the Philistines, who were becoming stronger and stronger because of their more modern Greek military technology. Israel could compete on more equal terms with Moab and Ammon, but Greek military equipment (helmets, shields, coats of mail, swords and spears) made the Philistines much more formidable opponents.

i. The Philistines were an immigrant people from the military aristocracy of the island of Crete (Amos 9:7). Small numbers of Philistines were in the land at the time of Abraham; but they only came in force soon after Israel came to Canaan from Egypt. They were organized into five city-states. Archaeologists tell us two other things about the Philistines: they were hard drinkers, and they were the first in the region to effectively use iron, and they made the most of it.

ii. "Never did time seem more hopeless than when Samuel arose. The Philistines, strengthened not merely by a constant influx of immigrants, but by the importation of arms from Greece, were fast reducing Israel to the condition of a subject race." (Smith, Pulpit Commentary)

b. A certain man: At this strategic time and place, God begins His plan as He almost always does - with a person, a man or a woman He will use. God could accomplish His work all by Himself, or by using angels, or by any number of other means, but His normal way of working is to find a certain man and work through them.

c. Elkanah was a descendant of Zuph, and his family line shows he was a Levite (1 Chronicles 6:16-30). He is called an Ephraimite here because his family lived in a Levitical city in boundaries of Ephraim, not because he was of the tribe of Ephraim.

d. Elkanah . . . had two wives: The certain man mentioned in verse one, whose name was Elkanah, had two wives. Polygamy was a fact of life in that whole part of the ancient world. However, the Bible never puts polygamy in a favorable light; strife and conflict always characterize polygamous families in the Bible.

i. In this account, we will see an intense, competitive relationship between the two wives, Peninnah (who had children) and Hannah, who did not.

ii. "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." (Clarke)

iii. "Polygamy was ever a sin, though in the patriarchs and ancient saints, a sin of ignorance. 'It was not so from the beginning.' (Matt. xix. 8; Mal. ii. 15) . . . And although before the law given by Moses, polygamy is not reprehended." (Trapp)

2. (3-7) Elkanah and his family journey to the tabernacle.

This man went up from his city yearly to worship and sacrifice to the LORD of hosts in Shiloh. Also the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. And whenever the time came for Elkanah to make an offering, he would give portions to Peninnah his wife and to all her sons and daughters. But to Hannah he would give a double portion, for he loved Hannah, although the LORD had closed her womb. And her rival also provoked her severely, to make her miserable, because the LORD had closed her womb. So it was, year by year, when she went up to the house of the LORD, that she provoked her; therefore she wept and did not eat.

a. This man went up from his city: According to the law of Moses, Israelites were not to worship God through sacrifice any time and any way they pleased. They were to bring their sacrifices to the tabernacle of God, and the priests of God, which at this time, were at Shiloh.

i. Shiloh was the central city of Israel, the religious center, for almost four hundred years. The tabernacle - the majestic tent God command Moses to build when they came out of Egypt, was erected there, and in it sat the Ark of the Covenant. The Ark was the symbolic throne of God among Israel, the sacred chest containing the stone tablets of the Ten Commandments. At the Ark, once a year, the high priest would make atonement for the sins of the nation. Though it was hidden, it was a powerful and important part of Israel's religious life.

ii. Today, if you visit Shiloh, you can see the bare, ancient outline of ruined walls of stone, walls that had once surrounded Israel's tabernacle for almost 400 years. On the heights you can see desolate, fruitless hills all around; rocky and bare, except for a distant Israeli neighborhood.

iii. Shiloh enjoyed all this glory for hundreds of years, but it came to an end abruptly. Hundreds of years later, through the prophet Jeremiah, God used Shiloh as a lesson. "Go to Shiloh," He says. "Look what happened to a place of spiritual privilege and glory when they forgot about Me. The same will happen to you if you do not turn again to Me" (a paraphrase of Jeremiah 7:12-14).

b. Also the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there: These priests are mentioned by name because they were known among Israel as notoriously wicked priests (as will be shown in 1 Samuel 2:17, 24). Their mention here is to show how godly Elkanah was - even though the priests were wicked, he still offered sacrifices to the LORD, knowing that the wickedness of the priest did not make his own service to the LORD invalid.

i. "This good man did not run into that vulgar error, of neglecting his duty of offering to God for the wickedness of the priests." (Poole)

c. He would give portions: Every year, when Elkanah brought his family to the tabernacle for sacrifice, he would eat a ceremonial meal at the tabernacle with his family, giving portions to his wives and their children. He showed his favor and love to Hannah by giving her a double portion.

i. No one who offered a sin offering ate any portion of it; but of the peace offerings or offerings of thanksgiving, the offerer received a substantial portion.

ii. "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." (Clarke)

d. Yet, because of the conflict between the two wives, Hannah could not enjoy this display of love and favor from Elkanah: therefore she wept and did not eat.

i. It is possible for problems at home to make your time at the house of God miserable. There is Hannah, at the house of the LORD, with a full, blessed, double portion in front of her, and she can't enjoy it at all!

e. Despite the pain of Hannah, God had a purpose in it all: the LORD had closed her womb. God would use the closed womb of Hannah, and the pain from being childless, to accomplish something great in her life and in the whole plan of salvation. Even though things were hard, God was still in charge.

i. God's sovereignty over the womb is a familiar theme in the Bible (Genesis 20:18; 29:31; 30:22). Though many couples today experience the same pain of childlessness, God has a plan and a purpose for something good - though not easy - in it all.

ii. "It was a great reproach to a woman among the Jews to be barren; because, say some, everyone hoped that the Messiah should spring forth from her line." (Clarke)

iii. "Barrenness in ancient times was the ultimate tragedy for a married woman, since her husband's hopes and dreams depended on her providing him with a son to perpetuate his name and inherit his estate." (Youngblood)

iv. Why should Peninnah (who seems of a bad character) be blessed with children, and Hannah (who seems of a good character) be cursed with barrenness? Often, we don't understand God's ways, until He has finished accomplishing His purpose. Hannah (her name means grace) has a barren womb, but a fruitful spirit. God is going to use this woman!

3. (8-11) Hannah's godly vow.

Then Elkanah her husband said to her, "Hannah, why do you weep? Why do you not eat? And why is your heart grieved? Am I not better to you than ten sons?" So Hannah arose after they had finished eating and drinking in Shiloh. Now Eli the priest was sitting on the seat by the doorpost of the tabernacle of the LORD. And she was in bitterness of soul, and prayed to the LORD and wept in anguish. Then she made a vow and said, "O LORD of hosts, if You will indeed look on the affliction of Your maidservant and remember me, and not forget Your maidservant, but will give Your maidservant a male child, then I will give him to the LORD all the days of his life, and no razor shall come upon his head."

a. Hannah, why do you weep? . . . Am I not better to you than ten sons? In Elkanah's response to Hannah's sorrow, we see that he really does love her; yet, as many men, he is at least somewhat insensitive to her. He does not recognize that she had needs that he could not fulfill (such as the desire to be a mother).

b. Hannah was in bitterness of soul and great anguish; yet she did the right thing. Hannah took those bitter and anguished feelings to God honestly in prayer.

i. Most people know a time of bitterness of soul and anguish at some time in their lives. Thomas Sutherland said that he lost his faith during his time as a hostage in Lebanon. "God, I prayed so many times and prayed so hard - so hard! - and nothing happened. After thinking about it deeply, I'm not so sure there is a God." He added, "But I never felt abandoned by my country." The headline to this story read: Sutherland Tells of Captivity Without Bitterness. But what about his bitterness towards God?

ii. Hannah had many problems. Her husbands heart was divided. Her home, instead of being a place of refuge from trials, was a place of trials. Her hope had been disappointed. She was misunderstood by her husband. Yet in all those things, Hannah did the right things: she wept, she prayed, and she committed the whole situation to the LORD.

c. O LORD of hosts: Hannah begins her prayer by calling on the LORD of hosts. The title LORD of hosts is used some 260 times in the Old Testament, and has the idea "LORD of the Mighty Armies." Hannah feels attacked by her rival, and so calls on the LORD of Mighty Armies to be her protector!

d. She made a vow: Hannah promises her son to the work of the LORD, vowing that he will be a Nazirite from birth (I will give him to the LORD all the days of his life, and no razor shall come upon his head). According to Numbers 6, the vow of a Nazirite included the following:

i. Abstinence from any product from a grape vine, signifying distance from all fleshly pleasures.

ii. Taking no part in any mourning for the dead, nor to come near a dead body, because the dead show the corruption and the fruit of sin. Also, because the Nazirite had greater concerns than the ordinary joys and sorrows of life.

iii. Never cutting the hair, because it was a public, visible sign to others of the vow.

iv. Typically, the vow of a Nazirite was taken for a set and rather short period of time. Samuel and Samson (Judges 13:5) were unique, because they were Nazirites from birth.

e. I will give him to the LORD all the days of his life: The child born would be a Levite, and being of that tribe, would be already dedicated unto the LORD, because God regarded the tribe of Levi as His own special possession. But the time of a Levite's special dedication to the LORD only lasted from the age of 30 to 50 (Numbers 4:2-3). Here, Hannah was taking something that already belonged to the LORD in some sense, and gave it again to the LORD in a greater way - for the whole life, and in a the dedication of a Nazirite, which was a greater consecration than a Levite.

i. Even so, we may be dedicated unto the LORD - but is there a greater dedication God wants from us? It would have been easy for Hannah to say, "I don't need to dedicate my child to the LORD, because he is already dedicated." But there was a deeper dedication the LORD was trying to draw out of Hannah. Is there a deeper dedication the LORD is trying to draw out of you?

f. It is difficult, even impossible to understand all the reasons and dynamics behind the plan of God; but certainly, if God wanted this little boy to be dedicated to Him in this special way, He had to allow Hannah to come to this place of desperation.

i. Certainly, this was not the first time Hannah had prayed for a child. But perhaps this was the first time she prayed, truly giving the child to the LORD - not just in her heart, but in this vow as well.

ii. "Prayers and tears are the saints' best weapons." (Trapp) But Hannah - just as many of us - would not resort to these best weapons until bitterness and anguish forced her.

4. (12-14) Eli, the high priest, watches Hannah's silent prayer.

And it happened, as she continued praying before the LORD, that Eli watched her mouth. Now Hannah spoke in her heart; only her lips moved, but her voice was not heard. Therefore Eli thought she was drunk. So Eli said to her, "How long will you be drunk? Put your wine away from you!"

a. As she continued praying is literally, "as she multiplied to pray." We have recorded only a bare summary of Hannah's prayer. As is the case with most all of the prayers and speeches of the Bible, all we have recorded is a portion or a summary of what was said.

b. Now Hannah spoke in her heart; only her lips moved, but her voice was not heard: It is often good to pray aloud, because it can help us to better focus our thoughts. Yet this passage shows that prevailing prayer doesn't need to be vocal, it can be silent in the heart.

c. How long will you be drunk? Of course, Eli misunderstands Hannah here. But the fact that he would even suspect that she was drunk shows that it may not have been all that unusual for people to be drunk at the "fellowship meals" they would have in sacrificing to the LORD at the tabernacle. The fact that Eli suspected Hannah of drunkenness doesn't speak well for what he had seen around the tabernacle area previously!

i. "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." (Clarke)

d. Hannah suffers from being misunderstood by both her husband and her high priest; our High Priest never misunderstands us (Hebrews 4:14-16).

5. (15-18) Hannah responds to Eli's accusation; Eli answers back with a blessing.

And Hannah answered and said, "No, my lord, I am a woman of sorrowful spirit. I have drunk neither wine nor intoxicating drink, but have poured out my soul before the LORD. "Do not consider your maidservant a wicked woman, for out of the abundance of my complaint and grief I have spoken until now." Then Eli answered and said, "Go in peace, and the God of Israel grant your petition which you have asked of Him." And she said, "Let your maidservant find favor in your sight." So the woman went her way and ate, and her face was no longer sad.

a. No, my lord: Hannah will not accept Eli's accusation, but she will not respond in a haughty or an arrogant tone. She will explain herself, but will do it remembering that he is her high priest.

b. I have poured out my soul before the LORD: This is exactly what Hannah needed to do. Instead of keeping the bitterness of soul and the anguish in her heart, she poured it out of her soul before the LORD. Don't hold it in, pour it out before the LORD! The bitterness and anguish is like an acid that will eat up your insides, unless you pour it out before the LORD.

c. The God of Israel grant your petition: Eli may have spoken this only as a pious wish; but it was in fact a word from the LORD.

i. Caiaphas is an example of a high priest who was not godly, yet spoke a word from the LORD (John 11:49-52).

d. Her face was no longer sad: The change in Hannah's countenance shows that she received the promise with faith, something necessary if we will inherit the promises of God (Hebrews 6:12).

i. Hannah shows how we can regain the joy of fellowship in the house of the LORD again: by pouring out our heart before the LORD and by, receiving His word with faith.

B. The birth and dedication of Samuel.

1. (19-20) Samuel's miraculous conception is evidence of God's special call on his life.

Then they rose early in the morning and worshiped before the LORD, and returned and came to their house at Ramah. And Elkanah knew Hannah his wife, and the LORD remembered her. So it came to pass in the process of time that Hannah conceived and bore a son, and called his name Samuel, saying, "Because I have asked for him from the LORD."

a. Then they arose early in the morning and worshipped: Hannah could genuinely worship the LORD in faith, while the promise was still not yet fulfilled. What a glorious pattern of faith!

b. And the LORD remembered her: To use the term remembered is an anthropomorphism, a way of explaining God's actions in human terms that we can understand, even if it doesn't perfectly describe God's action. It isn't as if God ever forgot Hannah.

c. It came to pass in the process of time: It didn't happen right away. Hannah had reason enough to be discouraged, but when the promise of God came, she did not lose faith in the promise, even when it took some time. She is a great example of those who through faith and patience inherit the promises (Hebrews 6:12).

i. "So the meaning is, That although her husband knew her conjugally at his return, and God was mindful of her, and intended in his time to give her his blessing, yet she did not conceive at first, but after some days or time afterwards." (Poole)

2. (21-23) Hannah keeps the child until he is weaned.

Now the man Elkanah and all his house went up to offer to the LORD the yearly sacrifice and his vow. But Hannah did not go up, for she said to her husband, "Not until the child is weaned; then I will take him, that he may appear before the LORD and remain there forever." And Elkanah her husband said to her, "Do what seems best to you; wait until you have weaned him. Only let the LORD establish His word." So the woman stayed and nursed her son until she had weaned him.

a. Until the child is weaned: In that culture, a child was not weaned until two years old, or sometimes three. It is reasonable to assume that Hannah was in no hurry to wean Samuel!

b. Only let the LORD establish His word: This is wonderful counsel from Elkanah. He is saying, "do everything in obedience to God so we may see His word established among us."

3. (24-28) Hannah dedicates Samuel to God's service.

Now when she had weaned him, she took him up with her, with three bulls, one ephah of flour, and a skin of wine, and brought him to the house of the LORD in Shiloh. And the child was young. Then they slaughtered a bull, and brought the child to Eli. And she said, "O my lord! As your soul lives, my lord, I am the woman who stood by you here, praying to the LORD. For this child I prayed, and the LORD has granted me my petition which I asked of Him. Therefore I also have lent him to the LORD; as long as he lives he shall be lent to the LORD." So they worshiped the LORD there.

a. She took him up with her: How difficult this must have been! Not only hard for Hannah, but hard for Elkanah also. Their willingness to fulfill the vow, even at great personal cost, is evidence of godliness in both Elkanah and Hannah.

b. The fact that 1 Samuel 1:24 mentions three bulls brought to Shiloh, but 1 Samuel 1:25 mentions only one being sacrificed (with some of the meat available for a fellowship meal) emphasizes that one of the bulls was specifically made as a burnt offering for the cleansing and consecration of little Samuel.

i. The magnitude of Elkanah's offering when Samuel was dedicated to the LORD - offering an entire bull - shows that a "grown up" offering for sin was made at his dedication, even though Samuel was only about three years old. This is a subtle reference to the inherited nature of our sinfulness. Though Samuel has not sinned as much as an adult, he is still a guilty sinner, because he has inherited a sinful nature from Adam - as we all have.

c. Literally, I also have lent him to the LORD could be translated, "And I also made myself to ask him for the LORD." The idea is not that Hannah "owns" the child and is "lending" him to the LORD. Instead, the idea is that the child is her "prayer," or the fulfillment of her prayer to the LORD.

i. The name Samuel means "Name of God" but Hannah - as was common among the Hebrews - made a pun on the name by saying that she had "asked the LORD for him." Asked in Hebrew sounds like Samuel.

d. So they worshipped the LORD there: Worship is a repeated characteristic of this family (1 Samuel 1:3, 19, 28). Even in difficult situations, they can worship the LORD. Praising God on the day you give your little son away may not be easy, but it is praise God is pleased with, even as we are to bring a sacrifice of praise to God (Hebrews 13:15).

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Samuel (Book Introduction)

THE FIRST AND SECOND BOOKS OF SAMUEL. The two were, by the ancient Jews, conjoined so as to make one book, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Septuagint and the Vulgate, it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel; while the rest of it and the whole of the Second, are commonly ascribed to Nathan and Gad, founding the opinion on 1Ch 29:29. Commentators, however, are divided about this, some supposing that the statements in 1Sa 2:26; 1Sa 3:1, indicate the hand of the judge himself, or a contemporary; while some think, from 1Sa 6:18; 1Sa 12:5; 1Sa 27:6, that its composition must be referred to a later age. It is probable, however, that these supposed marks of an after-period were interpolations of Ezra. This uncertainty, however, as to the authorship does not affect the inspired authority of the book, which is indisputable, being quoted in the New Testament (1Sa 13:14 in Act 13:22, and 2Sa 7:14 in Heb 1:5), as well as in many of the Psalms.

JFB: 1 Samuel (Outline)

• OF ELKANAH AND HIS TWO WIVES. (1Sa 1:1-8)
• HANNAH'S PRAYER. (1Sa 1:9-18)
• SAMUEL BORN. (1Sa 1:20)
• HANNAH'S SONG IN THANKFULNESS TO GOD. (1Sa 2:1-11)
• THE SIN OF ELI'S SONS. (1Sa 2:12-17)
• SAMUEL'S MINISTRY. (1Sa 2:18-26)
• A PROPHECY AGAINST ELI'S HOUSE. (1Sa 2:27-35)
• THE LORD APPEARS TO SAMUEL IN A VISION. (1Sa 3:1-10)
• ISRAEL OVERCOME BY THE PHILISTINES. (1Sa 4:1-11)
• ELI HEARING THE TIDINGS. (1Sa 4:12-22)
• THE PHILISTINES BRING THE ARK INTO THE HOUSE OF DAGON. (1Sa 5:1-2)
• DAGON FALLS DOWN. (1Sa 5:3-5)
• THE PHILISTINES ARE SMITTEN WITH EMERODS. (1Sa 5:6-12)
• THE PHILISTINES COUNSEL HOW TO SEND BACK THE ARK. (1Sa 6:1-9)
• THE ARK AT KIRJATH-JEARIM. (1Sa 7:1-2)
• THE ISRAELITES, THROUGH SAMUEL'S INFLUENCE, SOLEMNLY REPENT AT MIZPEH. (1Sa 7:3-6)
• WHILE SAMUEL PRAYS, THE PHILISTINES ARE DISCOMFITED. (1Sa 7:7-14)
• OCCASIONED BY THE ILL-GOVERNMENT OF SAMUEL'S SONS, THE ISRAELITES ASK A KING. (1Sa. 8:1-18)
• SAUL, DESPAIRING TO FIND HIS FATHER'S ASSES, COMES TO SAMUEL. (1Sa 9:1-14)
• GOD REVEALS TO SAMUEL SAUL'S COMING, AND HIS APPOINTMENT TO THE KINGDOM. (1Sa 9:15-27)
• SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS. (1Sa. 10:1-27)
• NAHASH OFFERS THEM OF JABESH-GILEAD A REPROACHFUL CONDITION. (1Sa 11:1-4)
• THEY SEND TO SAUL, AND ARE DELIVERED. (1Sa 11:5-11)
• SAUL CONFIRMED KING. (1Sa 11:12-15)
• SAMUEL TESTIFIES HIS INTEGRITY. (1Sa 12:1-5)
• HE TERRIFIES THEM WITH THUNDER IN HARVEST-TIME. (1Sa 12:17-25)
• SAUL'S SELECTED BAND. (1Sa 13:1-2)
• HE CALLS THE HEBREWS TO GILGAL AGAINST THE PHILISTINES. (1Sa 13:3-4)
• THE PHILISTINES' GREAT HOST. (1Sa 13:5)
• THE ISRAELITES' DISTRESS. (1Sa 13:6-8)
• SAUL, WEARY OF WAITING FOR SAMUEL, SACRIFICES. (1Sa 13:9-16)
• JONATHAN MIRACULOUSLY SMITES THE PHILISTINES' GARRISON. (1Sa 14:1-14)
• SAUL SENT TO DESTROY AMALEK. (1Sa 15:1-6)
• HE SPARES AGAG AND THE BEST OF THE SPOIL. (1Sa 15:7-9)
• GOD REJECTS HIS FOR DISOBEDIENCE. (1Sa 15:10-11)
• SAMUEL SENT BY GOD TO BETHLEHEM. (1Sa 16:1-10)
• HE ANOINTS DAVID. (1Sa 16:11-14)
• THE ISRAELITES AND PHILISTINES BEING READY TO BATTLE. (1Sa 17:1-3)
• GOLIATH CHALLENGES A COMBAT. (1Sa 17:4-11)
• DAVID ACCEPTS THE CHALLENGE, AND SLAYS HIM. (1Sa. 17:12-58)
• JONATHAN LOVES DAVID. (1Sa 18:1-4)
• SAUL ENVIES HIS PRAISE. (1Sa 18:5-9)
• SEEKS TO KILL HIM. (1Sa 18:10-12)
• FEARS HIM FOR HIS GOOD SUCCESS. (1Sa 18:13-16)
• HE OFFERS HIM HIS DAUGHTER FOR A SNARE. (1Sa 18:17-21)
• JONATHAN DISCLOSES HIS FATHER'S PURPOSE TO KILL DAVID. (1Sa 19:1-7)
• SAUL'S MALICIOUS RAGE BREAKS OUT AGAINST DAVID. (1Sa 19:8-17)
• DAVID FLEES TO SAMUEL. (1Sa 19:18-23)
• SAUL PROPHESIES. (1Sa 19:24)
• DAVID CONSULTS WITH JONATHAN FOR HIS SAFETY. (1Sa 20:1-10)
• THEIR COVENANT RENEWED BY OATH. (1Sa 20:11-23)
• SAUL, MISSING DAVID, SEEKS TO KILL JONAHAN. (1Sa. 20:24-40)
• JONATHAN AND DAVID LOVINGLY PART. (1Sa 20:41-42)
• DAVID, AT NOB, OBTAINS OF AHIMELECH HALLOWED BREAD. (1Sa 21:1-7)
• HE TAKES GOLIATH'S SWORD. (1Sa 21:9)
• AT GATH HE FEIGNS HIMSELF MAD. (1Sa 21:10-15)
• DAVID'S KINDRED AND OTHERS RESORT TO HIM AT ADULLAM. (1Sa 22:1-8)
• DOEG ACCUSES AHIMELECH. (1Sa 22:9-16)
• SAUL COMMANDS TO KILL THE PRIESTS. (1Sa 22:17-19)
• ABIATHAR ESCAPES AND FLEES AFTER DAVID. (1Sa 22:20-23)
• DAVID RESCUES KEILAH. (1Sa 23:1-6)
• SAUL'S COMING, AND TREACHERY OF THE KEILITES. (1Sa 23:7-13)
• DAVID ESCAPES TO ZIPH. (1Sa 23:14-18)
• SAUL PURSUES HIM. (1Sa 23:19-29)
• DAVID IN A CAVE AT ENGEDI CUTS OFF SAUL'S SKIRT, BUT SPARES HIS LIFE. (1Sa 24:1-7)
• HE URGES THEREBY HIS INNOCENCY. (1Sa 24:8-15)
• SAMUEL DIES. (1Sa 25:1-9)
• THE CHURLISH ANSWER PROVOKES HIM. (1Sa 25:10-13)
• ABIGAIL PACIFIES HIM. (1Sa. 25:14-35)
• NABAL'S DEATH. (1Sa 25:36-44)
• SAUL COMES TO THE HILL OF HACHILAH AGAINST DAVID. (1Sa 26:1-4)
• DAVID STAYS ABISHAI FROM KILLING SAUL, BUT TAKES HIS SPEAR AND CRUSE. (1Sa. 26:5-25)
• SAUL HEARING THAT DAVID WAS FLED TO GATH, SEEKS NO MORE FOR HIM. (1Sa 27:1-4)
• DAVID BEGS ZIKLAG OF ACHISH. (1Sa 27:5-12)
• ACHISH'S CONFIDENCE IN DAVID. (1Sa 28:1-6)
• SAUL SEEKS A WITCH, WHO, BEING ENCOURAGED BY HIM, RAISES UP SAMUEL. (1Sa. 28:7-25)
• DAVID MARCHING WITH THE PHILISTINES TO FIGHT WITH ISRAEL. (1Sa 29:1-5)
• THE AMALEKITES SPOIL ZIKLAG. (1Sa 30:1-5)
• BUT DAVID, ENCOURAGED BY GOD, PURSUES THEM. (1Sa 30:6-15)
• AND RECOVERS HIS TWO WIVES AND ALL THE SPOIL. (1Sa. 30:16-31)
• SAUL HAVING LOST HIS ARMY AT GILBOA, AND HIS SONS BEING SLAIN, HE AND HIS ARMOR-BEARER KILL THEMSELVES. (1Sa 31:1-7)
• THE PHILISTINES TRIUMPH OVER THEIR DEAD BODIES. (1Sa 31:8-10)
• THE MEN OF JABESH-GILEAD RECOVER THE BODIES AND BURY THEM AT JABESH. (1Sa 31:11-13)

TSK: 1 Samuel (Book Introduction)

The First Book of SAMUEL, otherwise called " The First Book of the KINGS."

TSK: 1 Samuel 1 (Chapter Introduction)

Overview

1Sa 1:1, Elkanah, a Levite, having two wives, worships yearly at Shiloh; 1Sa 1:4, He cherishes Hannah, though barren, and provoked by Peninnah; 1Sa 1:9, Hannah in grief prays for a child; 1Sa 1:12, Eli first rebuking her, afterwards blesses her; 1Sa 1:19, Hannah, having born Samuel, stays at home till he is weaned; 1Sa 1:24, She presents him, according to her vow, to the Lord.

Poole: 1 Samuel (Book Introduction)

FIRST BOOK OF SAMUEL OTHERWISE CALLED

THE FIRST BOOK OF THE KINGS.

THE ARGUMENT.

IT is not certainly known who was the penman of this Book, or whether it was written by one or more hands; nor is it or any great importance; for since there are sufficient evidences that God was the chief author of it, it matters not who was the instrument. As when it appears that such a thing was really an act of parliament, or of the council-table, it is not considerable who was the clerk or which was the pen that wrote it. And this is the less material in such historical hooks, wherein there is but little which concerns the foundation of faith and good life, and therefore it was not necessary to name the writer of them. It may abundantly suffice that there were in these times divers prophets and holy men of God; as Samuel, and Nathan, and Gad, and David himself, who might each of them write some part of this and the following book. But if any man will out of perverseness doubt or deny that these wrote it, yet this I suppose no discreet and impartial man will deny, that it is wholly incredible that such books should be written in their times, and recommended to the church as a part of the Holy Scriptures, and so received by the succeeding generation, without their approbation, who had so great a power and authority in the church and commonwealth of Israel.

Poole: 1 Samuel 1 (Chapter Introduction)

1 SAMUEL CHAPTER 1 .

Elkanah goeth yearly up to the feast at Shiloh with his two wives: Hannah is barren; Peninnah upbraideth her, 1Sa 1:1-6 . Hannah prayeth fervently to the Lord for a son; promising to separate him a Nazarite unto God, 1Sa 1:7-12 . Eli thinking her drunk rebuketh her; upon her answer, blesseth her, 1Sa 1:13-18 . She returneth home with Elkanah, and conceiveth; beareth Samuel; offereth her sacrifice; performs her promise concerning him, 1Sa 1:19-28 .

MHCC: 1 Samuel (Book Introduction)

In this book we have an account of Eli, and the wickedness of his sons; also of Samuel, his character and actions. Then of the advancement of Saul to be the king of Israel, and his ill behaviour, until his death made way for David's succession to the throne, who was an eminent type of Christ. David's patience, modesty, constancy, persecution by open enemies and feigned friends, are a pattern and example to the church, and to every member of it. Many things in this book encourage the faith, hope, and patience of the suffering believer. It contains also many useful cautions and awful warnings.

MHCC: 1 Samuel 1 (Chapter Introduction)

(1Sa 1:1-8) Elkanah and his family.

(1Sa 1:9-18) Hannah's prayer.

(1Sa 1:19-28) Samuel, Hannah presents him to the Lord.

Matthew Henry: 1 Samuel (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Samuel

This book, and that which follows it, bear the name of Samuel in the title, not because he was the penman of them (except of so much of them as fell within his own time, to the twenty-fifth chapter of the first book, in which we have an account of his death), but because the first book begins with a large account of him, his birth and childhood, his life and government; and the rest of these two volumes that are denominated from him contains the history of the reigns of Saul and David, who were both anointed by him. And, because the history of these two kings takes up the greatest part of these books, the Vulgar latin calls them the First and Second Books of the Kings, and the two that follow the Third and Fourth, which the titles in our English Bibles take notice of with an alias: otherwise called the First Book of the Kings, etc. The Septuagint calls them the first and second Book of the Kingdoms. It is needless to contend about it, but there is no occasion to vary from the Hebrew verity. These two books contain the history of the last two of the judges, Eli and Samuel, who were not, as the rest, men of war, but priests (and so much of them is an appendix to the book of Judges), and of the first two of the kings, Saul and David, and so much of them is an entrance upon the history of the kings. They contain a considerable part of the sacred history, are sometimes referred to in the New Testament, and often in the titles of David's Psalms, which, if placed in their order, would fall in these books. It is uncertain who was the penman of them; it is probable that Samuel wrote the history of his own time, and that, after him, some of the prophets that were with David (Nathan as likely as any) continued it. This first book gives us a full account of Eli's fall and Samuel's rise and good government, ch. 1-8. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. 9-15. The choice of David, his struggles with Saul, Saul's ruin at last, and the opening of the way for David to the throne, ch. 16-31. And these things are written for our learning.

Matthew Henry: 1 Samuel 1 (Chapter Introduction)

The history of Samuel here begins as early as that of Samson did, even before he was born, as afterwards the history of John the Baptist and our blessed Saviour. Some of the scripture-worthies drop out of the clouds, as it were, and their first appearance is in their full growth and lustre. But others are accounted for from the birth, and from the womb, and from the conception. What God says of the prophet Jeremiah is true of all: " Before I formed thee in the belly I knew thee," Jer 1:5. But some great men were brought into the world with more observation than others, and were more early distinguished from common persons, as Samuel for one. God, in this matter, acts as a free agent. The story of Samson introduces him as a child of promise, Jdg. 13. But the story of Samuel introduces him as a child of prayer. Samson's birth was foretold by an angel to his mother; Samuel was asked of God by his mother. Both together intimate what wonders are produced by the word and prayer. Samuel's mother was Hannah, the principal person concerned in the story of this chapter. I. Here is her affliction - she was childless, and this affliction aggravated by her rival's insolence, but in some measure balanced by her husband's kindness (1Sa 1:1-8). II. The prayer and vow she made to God under this affliction, in which Eli the high priest at first censured her, but afterwards encouraged her (1Sa 1:9-18). III. The birth and nursing of Samuel (1Sa 1:19-23) IV. The presenting of him to the Lord (1Sa 1:24-28).

Constable: 1 Samuel (Book Introduction)

Introduction

Title

First and Second Samuel were originally one book called the Book of Samuel in the Hebrew Bible. The Greek Septuagint translation of the Old Testament (made ca. 250 B.C.) was the first to divide it into two books. The Septuagint translators titled these books 1 and 2 Kingdoms. That division has persisted ever since and has even been incorporated into subsequent editions of the Hebrew Bible (since A.D. 1517). The title "Samuel" was given by Jerome in his Latin translation, the Vulgate (ca. A.D. 400).

The Jews gave the name "Samuel" to it because Samuel is the first major character in the book. Samuel anointed both Saul and David, so in this respect he was superior to them both.

Date and Writer

Statements in the Book of Samuel imply that someone who had witnessed at least some of the events recorded wrote it. However the original writer must have written most of it after Samuel's death (i.e., -1 Sam. 25-2 Sam. 24) and some of it even after the division of the kingdom following Solomon's death (e.g., 1 Sam. 27:6). These features have made it difficult to date the book.

"Our guess is that the author was a high state official in frequent attendance at the court, enjoying the full confidence of David and his household, who served David throughout his reign in Jerusalem and also Solomon during the early years of his reign, and whose duties may have been connected with literary work."¹

Most conservative scholars prefer the view that Samuel may have written or been responsible for noting the record of earlier events in the book (chs. 1-24). Then some unidentifiable writer put it in its final form later, perhaps soon after Solomon's death.

Rationalistic critics of the book tend to believe it was the result of much more piecing together, and some of them date its final form as late as 500 B.C.²

Scope

The Book of Samuel covers the period of Israel's history bracketed by Samuel's conception and the end of David's reign. David turned the kingdom over to Solomon in 971 B.C.³ David reigned for 40 and one-half years (2 Sam. 2:11; 5:5). This means he came to power in 1011 B.C. Saul also reigned for 40 years (Acts 13:21) so he became king in 1051 B.C. We can estimate the date of Samuel's birth fairly certainly on the basis of chronological references in the text to have been about 1121 B.C.⁴ Thus the Book of Samuel covers about 1121-971 B.C., or about 150 years of history.

We should note that the first part of 1 Samuel overlaps historically with the end of the judges period that we find in the Book of Judges. Apparently Samson was born just a few years before Samuel. Samson's 20-year judgeship evidently began shortly before the battle of Aphek (1104 B.C.) at which time Eli died (1 Sam. 4:18). It ended not many years before the battle of Mizpah (1084 B.C.) when the Philistine domination of Israel ceased temporarily (1 Sam. 7:13). Samuel's ministry therefore probably ran concurrent with that of Samson until Samson died. Saul began to reign about 35 years after Samson died (i.e., 1051 B.C.). Samuel evidently lived about 30 years after that.⁵

Old Testament History
Events	Biblical References
Creation to Israel's move to Egypt	Genesis 1-50
The Exodus	Exodus 1-18
Israel at Mt. Sinai	Exodus 19--Numbers 10
The Wilderness Wanderings	Numbers 11-21
Israel on the Plains of Moab	Numbers 22--Joshua 2
The Conquest and Division of Canaan	Joshua 3-24
The Amphictyony	-Judges 1-1 Samuel 7
The Reign of Saul	1 Samuel 8-31; 1 Chronicles 10
The Reign of David	2 Samuel 1-24; 1 Chronicles 11-29
The Reign of Solomon	1 Kings 1-11; 2 Chronicles 1-9
The Divided Monarchy	-1 Kings 12-2 Kings 17; 2 Chronicles 10-31
The Surviving Kingdom of Judah	2 Kings 18-25; 2 Chronicles 32-36
The Return under Zerubbabel	Ezra 1-6
The Return under Ezra	Ezra 7-10
The Return under Nehemiah	Nehemiah 1-13

Message⁶

First and 2 Samuel are really one story. The translators divided them into two books for convenience, not because of subject matter.

First Samuel records Israel's transition from amphictyony to monarchy.

The key passage that explains this transition is 8:4-7. Two statements from this passage are especially significant.

The human desire that produced the transition expressed itself in verse 5: "Now appoint a king for us to judge us like all the nations." God had brought Israel into existence as a nation to be unlike all the nations (Exod. 19:5-6). The essence of its uniqueness was Yahweh's rule over it as King. God wanted Israel to be a demonstration for all the world to see how glorious it can be to live under the authority of God.

The real meaning of the people's request comes out in verse 7: ". . . they have rejected me from being king over them." During the period of the judges, religious apostasy spread and characterized Israel. The people refused to obey their King. It is this attitude that finds expression in verse 5. The people wanted to substitute the false for the true. This is the essence of sin, and it results in idolatry. Every idol is a witness to man's need of God. When people reject the true God they must put something in His place to meet that need. Human beings must have a god.

Israel turned from God as her King in 1 Samuel. She desired a king like the other nations. This book shows the immediate effects of that desire.

One of the great revelations of 1 Samuel is how from the human viewpoint God adapts to continue His reign.

This statement appears to contradict 8:7, but it does not. The people rejected Yahweh, but they did not dethrone Him. The first act is possible, the second is not. This is a major lesson of 1 Samuel. The great revelation of this book is not primarily its three central figures: Samuel, Saul, and David. It is Yahweh reigning by adapting to human situations and moving surely and steadily toward the fulfillment of His purposes. In spite of disobedience or obedience, failure or success, rebellious or loyal people, the reign of God moves on. We see this great lesson in the history of 1 Samuel's three central figures: Samuel, Saul, and David.

The writer introduced Samuel's story with his mother Hannah's experience with God. Hannah was a great woman of faith who lived in the judges period. Her faith became God's foothold for advance. Her song reveals a profound appreciation for Yahweh as the God who reigns over all (2:6-8, 10). The similarities between this prayer and Mary's Magnificat in Luke 1 are interesting and noteworthy.

Samuel was a prophet. In one sense he was the first of the prophets (Acts 3:24). Of course, Moses was a prophet and so was Abraham, but Samuel was the first of the order of prophets who mediated between God and the Israelites during the monarchy. The kings of Israel and Judah were never mediators between God and the people in the sense of speaking for God to the people. When the Israelites rejected Yahweh as their king, He withdrew from close communion and intimate fellowship with them. He never recognized their kings as standing between Himself and them to mediate His Word to the people. He chose their kings for them. He allowed their desire for a human king to work itself out in ultimate disaster through the centuries that followed. Yet He never spoke to the people through the king. He always spoke to them through the prophets. Samuel was the first of these. David, of course, was a king and a prophet. The role of the kings was to govern the people. The role of the prophets was to reveal God's will to them.

With Samuel the office of prophet in Israel emerges as that of Yahweh's authoritative representative to His people. Samuel became the king-maker finding and anointing both Saul and David. >From now on when God had a message for the people it normally did not come directly to the king but to the king and the people through the prophet. The prophet's office was always superior to that of Israel's kings. (You have the privilege of speaking for God to your generation. You have a high calling similar to that of Israel's prophets.) When Israel rejected Yahweh as her king, God chose Samuel, the child of a woman's simple faith, trained him in the tabernacle, and called him when he was only a boy. Then He gave him a message to deliver and sent him to anoint Saul as the king after the people's own heart, and David as the king after God's own heart. The prophets became God's mediators, His messengers, and the interpreters of His law. Thus Yahweh reigned though He adapted His methods of ruling by raising up the prophets. He called Samuel as the first of these mediators. During the monarchy God provided guidance through two offices rather than through one as He had done previously. The kings provided political leadership, and the prophets gave the people spiritual leadership. God had previously provided both types of leadership through single individuals namely Moses, Joshua, and the judges.

Saul's story is one of the most tragic in Scripture. It is unusually fascinating and has tremendous power in its appeal to our lives. When God placed Saul on Israel's throne He answered the prayer of His rebellious people in 8:5. God "gave them their request, but sent a wasting disease among them" (Ps. 106:15; NASB).

Saul was a revelation to the Israelites of what the possession of "a king like the nations" really meant. He had unusual physical strength, but he was fitful and he failed the people. He had mental acumen, but he was moody and eventually turned into a madman. He was sluggish and dull spiritually lacking in spiritual insight and power, and eventually he abandoned Yahweh for a witch.

His reign was also a disaster. At the beginning of his reign, Israel was virtually without a leader. At its end it was under the control of an enemy neighbor. Saul was never able to expand the borders of Israel because he never was strong enough to dominate his enemy neighbors. David on the other hand did both of these things. At the end of Saul's reign, Israel had almost destroyed itself through its wars with the Philistines.

David's story is one of the most glorious in Scripture. After Saul, God gave His people another king, but this time he was a man after God's own heart.

God prepared David for the throne by putting him through training as a shepherd in the fields, a courtier in the palace, and an "outlaw" in exile. (By "outlaw" I do not mean David was lawless but that he lived outside Saul's control.) His shepherd training prepared him to care for and protect the Israelites under his charge. His courtier experience prepared him to deal with high governmental leaders. His "outlaw" years perfected the disciplines that enabled him to become a strong ruler. These disciplines included relying on God in every situation, practicing self-restraint, and leading his people.

In all David's training God was reigning, moving forward to the fulfillment of His plans and purposes. God had previously done this by making the child of faith, Samuel, His prophet. He had also done this by making outwardly promising Saul a revelation to the nation of her sins in turning away from God.

The second great revelation of this book is that people cooperate with God by either being loyal or by being disloyal to Him.

In Samuel's case he had opportunity to glorify God because of his parentage, his call by God, and his appointment as God's prophet. He responded obediently, with loyalty to God. Consequently God's messages got delivered, and God's work moved ahead. Samuel was an instrument of blessing.

In Saul's case he had opportunity to glorify God too. His opportunity came in his call by God, his anointing by Samuel, his friendship with Samuel, his popularity with the people, and his personal abilities. He responded disobediently, with disloyalty to God as seen in his vacillating and self-will. Consequently he failed as a king, and he died under the judgment of God. His life was a failure.

In David's case his opportunities were his call, his anointing, his waiting, and his suffering. He responded obediently, with loyalty to God. Consequently he became God's instrument of progress and blessing. He was a success.

Each man had his opportunity, made his response, and experienced the consequences of his response. Two obeyed, one disobeyed. All cooperated with God in fulfilling His ultimate purposes either to his own blessing or to his own blasting.

As a result of these two major revelations I would summarize the message of 1 Samuel as follows. God will accomplish His purposes regardless of man's personal response to Him. However man's response to God's revealed will determines a person's own success or failure in life.

First Samuel teaches us the methods of the sovereign God. All territory is within God's jurisdiction, every person is under His control, and all events are in His hands. All of God's plans and purposes are moving toward accomplishment. He makes use of all antagonistic facts and forces as well as all positive facts and forces. He also makes use of all the agents He has chosen to use regardless of their responses. Paul's comments in 2 Tim. 2:20-21 are very much to the point here.

First Samuel also teaches us that God's ultimate victory is independent of the attitudes and actions of individuals and groups of people (e.g., Israel) toward Him. Nevertheless the ultimate destiny of individuals and groups of people depends on their attitudes and actions toward Him.

Samuel was obedient, was God's instrument, and experienced deliverance. Saul was disobedient, was God's instrument, and experienced destruction. David was obedient, was God's instrument, and experienced deliverance. My attitudes and actions do not determine God's ultimate victory, but they do determine my ultimate destiny. Everything depends on my choices and me regarding my earthly destiny. Nothing depends on me regarding God's ultimate victory. God uses all people, loyal and rebellious, to produce His ultimate purposes. However we determine the outcome of our lives by our attitudes and responses to Him. We see these principles working themselves out around us all the time. Dr. Walvoord is an example of a Samuel or a David in our day. The DTS graduates in prison are examples of the Sauls of our day.

Constable: 1 Samuel (Outline)

Outline

I. Eli and Samuel chs. 1-3

A. The change from barrenness to fertility 1:1-2:10

1. Hannah's condition 1:1-8

2. Hannah's vow 1:9-18

3. Hannah's obedience 1:19-28

4. Hannah's song 2:1-10

B. The contrast between Samuel and Eli's sons 2:11-36

1. Eli's sons' wickedness 2:11-17

2. Hannah's godly influence on Samuel and its effect 2:18-21

3. Eli's lack of influence on his sons and its effect 2:22-26

4. The oracle against Eli's house 2:27-36

C. God's first revelation to Samuel ch. 3

1. Samuel's call 3:1-18

2. Samuel's ministry 3:19-4:1a

II. The history of the ark of the covenant 4:1b-7:1

A. The capture of the ark 4:1b-22

1. The battle of Aphek 4:1b-11

2. The response of Eli 4:12-18

3. The response of Phinehas' wife 4:19-22

B. Pagan fertility foiled by God ch. 5

C. The ark returned to Israel by God 6:1-7:1

1. The plan to terminate God's judgment 6:1-9

2. The return of the ark to Bethshemesh 6:10-18

3. The removal of the ark to Kiriath-jearim 6:19-7:1

III. Samuel and Saul 7:2-15:35

A. Samuel's ministry as Israel's judge 7:2-17

1. Samuel's spiritual leadership 7:2-4

2. National repentance and deliverance 7:5-14

3. Samuel's regular ministry 7:15-17

B. Kingship given to Saul chs. 8-12

1. The demand for a king ch. 8

2. The anointing of Saul 9:1-10:16

3. The choice of Saul by lot 10:17-27

4. Saul's effective leadership in battle 11:1-11

5. The confirmation of Saul as king 11:12-12:25

C. Kingship removed from Saul chs. 13-15

1. Saul's disobedience at Gilgal 13:1-15

2. Saul's struggle against the Philistines 13:16-14:23

3. Saul's cursing of Jonathan 14:24-46

4. Saul's limited effectiveness in battle 14:47-52

5. Yahweh's final rejection of Saul ch. 15

IV. Saul and David 1 Sam. 16-31

A. David's rise as the new anointed 16:1-18:5

1. God's selection of David for kingship ch. 16

2. The reason for God's selection of David ch. 17

3. The results of God's selection of David ch. 18:1-19:17

B. David driven out by Saul 19:18-20:42

1. God's deliverance in Ramah 19:18-24

2. Jonathan's advocacy for David ch. 20

C. David in exile chs. 21-31

1. David's initial movements chs. 21-22

2. Saul's pursuit of David ch. 23

3. David's goodness to two fools ch. 24-26

4. The end of Saul's reign 27-31

(Continued in notes on 2 Samuel)

Constable: 1 Samuel

1 Samuel

Bibliography

Ackroyd, Peter R. The First Book of Samuel. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1971.

_____. "The Verb Love--'Aheb in the David-Jonathan Narratives--A Footnote." Vetus Testamentum 25:2 (April 1975):213-14.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Ahlstrom, G. W. "I Samuel 1, 15." Biblica 60:2 (1979):254.

_____. "The Travels of the Ark: A Religio-Political Composition." Journal of Near Eastern Studies 43 (1984):141-49.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

_____. "What Were the Cherubim?" Biblical Archaeologist 1:1 (1938):1-3.

"Annotated Bibliography on I Samuel." Biblical Viewpoint 14:2 (November 1980):144-49.

Ap-Thomas, D. R. "Saul's Uncle.'" Vetus Testamentum 11 (1961):241-45.

Archer, Gleason L, Jr. Encyclopedia of Bible Difficulties. Regency Reference Library series. Grand Rapids: Zondervan Publishing House, 1982.

_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Baldwin, Joyce G. 1 & 2 Samuel. Tyndale Old Testament commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1988.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp.131-39. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bentzen, Aage. "The Cultic Use of the Story of the Ark in Samuel." Journal of Biblical Literature 67 (1948):37-53.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berlin, Adele. "Characterization in Biblical Narrative: David's Wives." Journal for the Study of the Old Testament 23 (July 1982):69-85.

Beuken, W. A. M. "1 Samuel 28: The Prophet as Hammer of Witches.'" Journal for the Study of the Old Testament 6 (1978):3-17.

Birch, Bruce C. "The Choosing of Saul at Mizpah." Catholic Biblical Quarterly 37:4 (1975):447-54.

Blaikie, William G. The First Book of Samuel. 1887; reprint ed. Minneapolis: Klock and Klock, 1978.

Blenkinsopp, Joseph. "Kiriath-jearim and the Ark." Journal of Biblical Literature 88 (1969):143-56.

Block, Daniel Isaac. The Gods of the Nations: Studies in Ancient Near Eastern National Theology. Jackson: Evangelical Theological Society, 1988.

Boogaart, T. A. "History and Drama in the Story of David and Goliath." Reformed Review 38:3 (1985):204-14.

Brauner, Ronald A. "To Grasp the Hem' and 1 Samuel 15:27." Journal of Near Eastern Studies 6 (1974):135-38.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bruce, F. F. The Hard Sayings of Jesus. Downers Grove, Ill.: InterVarsity Press, 1983.

Brueggemann, Walter. "I Samuel 1: A Sense of a Beginning," Zeitschrift für die Alttestamentliche Wissenschaft 102:1 (1990):33-48.

_____. First and Second Samuel. Interpretation: A Bible Commentary for Teaching and Preaching series. Louisville: John Knox Press, 1990.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Antony F. The Ark Narrative [1 Sam 4-6; 2 Sam 6]: A Form-Critical and Traditio-Historical Study. Missoula, Mont.: Scholars Press, 1975.

_____. "Yahweh and the Ark: A Case Study in Narrative." Journal of Biblical Literature 98:1 (1979):31-43.

Carter, Leslie. Warring Faith. London: Victory Press, 1961.

Chafin, Kenneth L. 1, 2 Samuel. The Communicator's Commentary series. Dallas: Word Books, 1989.

Chaney, Marvin L. "Systemic Study of the Israelite Monarchy." Semeia 37 (1986):53-76.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Claassen, W. T. "1 Sam. 3:19 - A Case of Context and Semantics." Journal of Northwest Semitic Languages 8 (1980):1-9.

Clark, R. E. D. "The Large Numbers of the Old Testament." Journal of Transactions of the Victoria Institute 87 (1955):82-92.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Craigie, Peter C. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

"David Won Against Goliath Because of Giant's Eyesight?" Albuquerque, N.Mex., newspaper, May 1974.

Davies, P. R. "The History of the Ark in the Books of Samuel." Journal of Northwest Semitic Languages 5 (1977):9-18.

Davis, John J. Biblical Numerology. Grand Rapids: Baker Book House, 1968.

Davis, John J. and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

Deem, Ariella. "And the Stone Sank Into His Forehead': A Note on 1 Samuel xvii 49." Vetus Testamentum 28:3 (1978):349-51.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

_____. The Bible and the Ancient Near East. Garden City, N.Y.: Doubleday and Co., 1967.

Demsky, Aaron. "Geba, Gibeah, and Gibeon--An Historico-Geographic Riddle." Bulletin of the American School of Oriental Research 212 (December 1973):26-31.

Dothan, Trude. "Ekron of the Philistines. Part I: Where They Came From, How They Settled Down, and the Place They Worshiped In." Biblical Archaelolgy Review 16:1 (1990):26-36.

_____. The Philistines and Their Material Culture. New Haven, Conn.: Yale University Press, 1982.

Driver, S. R. Notes on the Hebrew Text and the Topography of the Books of Samuel. 1913; 2nd ed. revised, Oxford: Clarendon Press, 1966.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duplaix, Nicole. "Fleas: The Lethal Leapers." National Geographic 173:5 (May 1988):672-94.

Eastwood, John H. "Hannah, the Woman Who Prayed." Presbyterian Journal, 9 February 1983, pp. 11, 18.

Edelmann, Diane. "Saul's Battle Against Amaleq (1 Sam. 15)." Journal for the Study of the Old Testament 35 (June 1986):71-84.

_____. "Saul's Rescue of Jabesh-Gilead (I Sam 11:1-11): Sorting Story from History." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):195-209.

Edwards, Gene. A Tale of Three Kings: A Study in Brokenness. Auburn, Maine: Christian Books, 1980.

Eichrodt, Walther. Theology of the Old Testament. 2 vols. Translated by J. A. Baker. Philadelphia: Westminster Press, 1961.

Eslinger, Lyle. Kingship of God in Crisis: A Close Reading of 1 Samuel 1-12. Bible and Literature monograph 10. Sheffield, Eng.: Almond, 1985.

_____. "Viewpoints and Point of View in 1 Samuel 8-12." Journal for the Study of the Old Testament 26 (June 1983):61-76.

Eves, Terry L. "One Ammonite Invasion or Two? 1 Sam 10:27-11:2 in the Light of 4QSama." Westminster Theological Journal 44:2 (Fall 1982):308-26.

Fensham, F. Charles. "Did a Treaty Between the Israelites and the Kenites Exist?" Bulletin of the American Schools of Oriental Research 175 (October 1964):51-54.

Finkelstein, Emunah. "An Ignored Haplography in Samuel." Journal of Semitic Studies 4:4 (October 1959):356-57.

Fretheim,Terence E. "Divine Foreknowledge, Divine Constancy, and the Rejection of Saul's Kingship." Catholic Biblical Quarterly 47:4 (October 1985):595-602.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gehrke, R. O. I and II Samuel. St. Louis: Concordia Publishing House, 1968.

Geyer, John B. "Mice and Rites in 1 Samuel V-VI." Vetus Testamentum 31:3 (July 1981):293-304.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. Lanham, Md.: University Press of America, 1984.

Goldman, S. Samuel. London: Soncino Press, 1951.

Gordon, Robert P. I & II Samuel: A Commentary. Library of Biblical Interpretation series. Grand Rapids: Zondervan Publishing House, Regency Reference Library, 1986.

_____. "David's Rise and Saul's Demise: Narrative Analogy in 1 Samuel 24-26." Tyndale Bulletin 31 (1980):37-64.

_____. "Saul's Meningitis According to Targum 1 Samuel XIX 24" Vetus Testamentum 37:1 (January 1987):39-49.

_____. 1 & 2 Samuel, A Commentary. Exeter, England: Paternoster Press, 1986.

Gottwald, Norman K. The Tribes of Yahweh, A Sociology of the Religion of Liberated Israel, 1250-1050 B. C. E. London: S C M Press, 1980.

Graesser, Carl F. "Standing Stones in Ancient Palestine." Biblical Archaeologist 35:2 (1972):34-63.

Greenhow, Peter N. "Did Samuel Sin?" Grace Journal 11:2 (1970):34-40.

Greenstein, Edward L. "To Grasp the Hem' in Ugaritic Literature." Vetus Testamentum 32:2 (April 1982):217-18.

Gunn, David M. The Fate of King Saul: An Interpretation of a Biblical Story. Journal for the Study of the Old Testament Supplement 14. Sheffield, Eng.: Journal for the Study of the Old Testament, 1980.

_____. "Narrative Patterns and Oral Tradition in Judges and Samuel." Vetus Testamentum 24:3 (July 1974):286-317.

_____. "Traditional composition in the Succession Narrative.'" Vetus Testamentum 26:2 (1976):214-29.

Haley, John W. An Examination of the Alleged Discrepancies of the Bible. Reprint ed. Grand Rapids: Baker Book House, 1958.

Harris, Scott L. "1 Samuel VIII 7-8." Vetus Testamentum 31:1 (January 1981):79-80.

Harton, George M., "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Heater, Homer, Jr. "A Theology of Samuel and Kings." In A Biblical Theology of the Old Testament, pp. 115-55. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

_____ "Young David and the Practice of Wisdom." In Integrity of Heart, Skillfulness of Hands, pp. 50-61. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Hertzberg, Hans Wilhelm. I and II Samuel. Philadelphia: Westminster Press, 1976.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1971.

Hodges, Zane C. "The Salvation of Samuel." Grace Evangelical Society News 9:3 (May-June 1994):1, 3-4.

_____. "The Salvation of Saul." Grace Evangelical Society News 9:4 (July-August 1994):1, 3.

Hoffner, Harry A., Jr. "A Hittite Analogue to the David and Goliath Contest of Champions?" Catholic Biblical Quarterly 30 (1968):220-25.

Horner, Tom. Jonathan Loved David: Homosexuality in Biblical Times. Philadelphia: Westminster Press, 1978.

Howard, David M., Jr. "The Transfer of Power From Saul to David in 1 Sam 16:13-14." Journal of the Evangelical Theological Society 32:4 (1989):473-83.

Humphreys, W. Lee. "From Tragic Hero to Villain: A Study of the Figure of Saul and the Development of 1 Samuel." Journal for the Study of the Old Testament 22 (February 1982):95-117.

_____. "The Rise and Fall of King Saul: A Study of an Ancient Narrative Stratum in 1 Samuel." Journal for the Study of the Old Testament 18 (October 1980):74-90.

_____. "The Tragedy of King Saul: A Study of the Structure of 1 Samuel 9-31." Journal for the Study of the Old Testament 6 (February 1978):18-27.

Janzen, J. Gerald. "Samuel Opened the Doors of the House of Yahweh' (I Samuel 3.15)." Journal for the Study of the Old Testament 26 (June 1983):89-96.

Jobling, David. "Saul's Fall and Jonathan's Rise: Tradition and Redaction in 1 Sam 14:1-46." Journal of Biblical Literature 95:3 (1976):367-76.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Keil, C. F. and Franz Delitzsch. Biblical Commentary on the Books of Samuel. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Kessler, Martin. "Narrative Technique in 1 Sm 16, 1-13." Catholic Biblical Quarterly 32:4 (October 1970):543-54.

Kirkpatrick, A. F. The First Book of Samuel. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1891.

Kitchen, K. A. The Bible In the World. Downers Grove, Ill.: InterVarsity Press, 1977.

Klein, Ralph W. I Samuel. Word Biblical Commentary series. Waco: Word Books, 1983.

Kochavi, Moshe, and Aaron Demsky. "An Israelite Village from the Days of the Judges." Biblical Archaelolgy Review 4:3 (1978):19-21.

Kohler, Ludwig. Old Testament Theology. Translated by A. S. Todd. Philadelphia: Westminster Press, 1957.

Laney, J. Carl. First and Second Samuel. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 3: Samuel-- Kings, by Chr. Fr. David Erdmann and Karl Chr. W. T. Bahr. Translated, enlarged, and edited by C. H. Toy, John A. Broadus, Edwin Harwood, and W. G. Sumner.

Lemche, Niels Peter. "David's Rise." Journal for the Study of the Old Testament 10 (November 1978):2-25.

Levenson, Jon D. "1 Samuel 25 as Literature and as History." Catholic Biblical Quarterly 40 (1978):11-28.

Luck, G. Coleman. "The First Glimpse of the First King of Israel." Bibliotheca Sacra 123:489 (January-March 1966):60-66.

_____. "The First Meeting of Saul and Samuel." Bibliotheca Sacra 124:495 (July-September 1967):254-61.

_____. "Israel's Demand for a King." Bibliotheca Sacra 120:477 (January-March 1963):56-64.

Mackie, G. M. Bible Manners and Customs. New York: Fleming H. Revell, 1898.

Martin, John A. "Studies in 1 and 2 Samuel. Bibliotheca Sacra 141:561 (January-March 1984):28-42; 562 (April-June 1984):131-45; 563 (July-September 1984):209-22; 564 (October-December 1984):303-14.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mavrodes, George I. "David, Goliath, and Limited War." Reformed Journal 33:8 (1983):6-8.

Mazar, Benjamin. "The Military elite of King David." Vetus Testamentum 13 (1963):10-20.

McCarter, P. Kyle, Jr. I Samuel. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1980.

_____. "The Apology of David." Journal of Biblical Literature 99:4 (1980):489-504.

McKane, William. I and II Samuel. London: SCM Press, 1963.

Mendelsohn, I. "Samuel's Denunciation of Kingship in the Light of the Akkadian Documents from Ugarit." Bulletin of the American Schools of Oriental Research 143 (October 1956):17-22.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "1 Samuel." In The Bible Knowledge Commentary: Old Testament, pp. 431-55. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Paul's Use of About 405 Years' in Acts 13:20." Bibliotheca Sacra 138:551 (July-September 1981):246-57.

Meyer, F. B. David: Shepherd and King. Condensed Christian Books series. Westchester, Ill.: Good News Publishers, 1960.

_____. Samuel the Prophet. Chicago: Fleming H. Revell, n.d.

Milgrom, Jacob. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

Miller, J. Maxwell. "Saul's Rise to Power: Some Observations Concerning 1 Sam 9:1-10:16; 10:26-11:15 and 13:2-14:46." Catholic Biblical Quarterly 36:2 (1974):157-74.

Miller, Patrick D., Jr. and J. J. M. Roberts. The Hand of the Lord: A Reassessment of the "Ark Narrative" of 1 Samuel. Baltimore: Johns Hopkins Press, 1977.

Miscall, Peter D. 1 Samuel: A Literary Reading. Bloomington: Indiana University Press, 1986.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Munn-Rankin, J. M. "Diplomacy in Western Asia in the Early Second Millennium B.C." Iraq 18 (1956):68-110.

New Bible Dictionary, 1962 ed. S.v. "Dagon," by Kenneth A. Kitchen.

Newsome, James D., Jr., ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, David F. I & II Samuel. Daily Study Bible series. Philadelphia: Westminster Press, 1982.

Payne, J. Barton. "Saul and the Changing Will of God." Bibliotheca Sacra 129:516 (October-December 1972):321-25.

Pell, Peter J., Jr. First Samuel Bible Class Notes. Grand Rapids: Gospel Folio Press, n.d.

Pentecost, J. Dwight. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Ridout, Samuel. King Saul. Bible Truth Library series. New York: Loizeaux Brothers, n.d.

Roberts, J. J. M. "The Hand of Yahweh." Vetus Testamentum 21:2 (1971):244-51.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Segal, M. H. "The Composition of the Books of Samuel." Jewish Quarterly Review 55 (1964-65):318-39; 56 (1965-66):32-50.

Sellers, Ovid R. "Sling Stones in Biblical Times." Biblical Archaeologist 2:4 (1939):41-44.

Sewall, R. B. The Vision of Tragedy. New Haven, Conn.: Yale University Press, 1962.

Sharpe, Norvelle Wallace. "David, Elhanan, and the Literary Digest." Bibliotheca Sacra 86 (July 1929):319-26.

Shaviv, Shemuel. "Nabi and Nagid in 1 Samuel IX 1 - X 16." Vetus Testamentum 34:1 (January 1984):108-13.

Simon, Uriel. "Samuel's Call To Prophecy: Form Criticism with Close Reading." Prooftexts 1:2 (May 1981):119-32.

Smith, H. P. A Critical and Exegetical Commentary on the Books of Samuel. International Critical Commentary series. Edinburgh: T. & T. Clark, 1904.

Smith, J. M. P. "The Character of King David." Journal of Biblical Literature 52 (1933):1-11.

Smith, Morton. "The So-Called Biography of David' in the Books of Samuel and Kings." Harvard Theological Review 44 (1951):167-69.

Stek, John. The Former Prophets: A Syllabus. Unpublished, 1985.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sturdy, John. "The Original Meaning of Is Saul Also Among the Prophets?' (1 Samuel X 11, 12; XIX 24)." Vetus Testamentum 20:2 (April 1970):206-13.

Swindoll, Charles R. David: A Man of Passion and Destiny. Great Lives from God's Word series. Dallas: Word Publishing, 1997.

Talmon, Shemaryahu. King, Cult, and Calendar in Ancient Israel: Collected Studies. Jerusalem: Magnes Press, 1986.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Thomas, D. Winton. "A Note on noda' in I Samuel XXII. 6." Journal of Theological Studies 21:2 (October 1970):401-2.

Thomson, Clive A. "Samuel, the Ark, and the Priesthood." Bibliotheca Sacra 118:417 (July-September 1961):259-63.

Tidwell, N. L. "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14." Vetus Testamentum 24:4 (October 1974):505-7.

Tsevat, Matitiahu. "Studies in the Book of Samuel." Hebrew Union College Annual 32 (1961):191-216; 33 (1962):107-18; 36 (1965):49-58.

Tucker, Stanley D. "The Theology of the Book of Samuel: A Study of God's Humiliation or Exaltation of Leaders." Biblical Viewpoint 12:2 (1978):152-59.

Unger's Bible Dictionary, 1957 ed. S.v. "Armor."

Walters, S. D. "The Light and the Dark." In Ascribe to the Lord: Biblical and Other Studies in Memory of Peter C. Craigie, pp. 567-89. Edited by Lyle Eslinger and Glen Taylor. Sheffield, Eng.: Journal for the Study of the Old Testament, 1988.

Wells, H. G. The History of Mr. Polly. New York: The Press of the Reader's Club, 1941.

Wenham, John W. The Enigma of Evil: Can We Believe in the Goodness of God?. Grand Rapids: Zondervan Publishing House, 1985.

_____. "Large Numbers in the Old Testament. Tyndale Bulletin 18 (1967):19-53.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):70.

Whitelam, Keith W. "The Defence of David." Journal for the Study of the Old Testament 29 (June 1984):61-87.

Wiebe, Donald W. "The Structure of 1 Sam 3: Another View." Biblische Zeitschrift 30:2 (1986):256-58.

Wiseman, D. J. "Alalakh." In Archaeology and Old Testament Study, pp. 119-35. Edited by D. Winton Thomas. Oxford: Clarendon Press, 1967.

_____. "Is it peace?'--Covenant and diplomacy." Vetus Testamentum 32:3 (1982):311-26.

Wood, Leon. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woudstra, Marten H. The Ark of the Covenant from the Conquest to Kingship. Philadelphia: Presbyterian and Reformed Publishing Co., 1965.

_____. The Book of Joshua. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1981.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Young, Fred E. "First and Second Samuel." In The Wycliffe Bible Commentary, pp. 273-305. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Youngblood, Ronald F. "1, 2 Samuel." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

_____. Faith of Our Fathers. Glendale, Calif.: Regal Books, 1976.

Copyright 2003 by Thomas L. Constable

Haydock: 1 Samuel (Book Introduction)

THE FIRST BOOK OF SAMUEL;

otherwise called,

THE FIRST BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the Hebrews, the Books of Samuel, because they contain the history of Samuel, and of the two kings, Saul and David, whom he anointed. They are more commonly named by the Fathers, the First and Second Book of Kings. As to the writer of them, it is the common opinion that Samuel composed the first book, as far as the twenty-fifth chapter; and that the prophets Nathan and Gad finished the first and wrote the second book. See 1 Paralipomenon, alias 1 Chronicles, xxix. 19. (Challoner) --- The authors of the Third and Fourth Books of Kings were also prophets, but we know not exactly their names. These works have nevertheless been always esteemed authentic (Haydock) and canonical. (Worthington) --- Ven. Bede takes occasion to observe, from the Books of Kings (or as the Septuagint read, "of kingdoms;" Haydock) being placed after that of Judges, that the everlasting kingdom of Christ will succeed the general judgment. The translation of the priesthood and of the regal dignity, recorded in these books, denote also that Christ would united both in his own person; as the two wives of Eleana intimated, that both Jews and Gentiles would acknowledge the same Lord. (St. Jerome; St. Augustine; &c.) --- The transactions of Heli, Samuel and Saul, and the persecutions which David sustained from the latter, form the subject of the first book, (Haydock) during the space of 100 years. All the four books carry down the sacred history near 600 years, from the year of the world 2849 till the transmigration of Juda, in the year 3420. (Calmet) (Usher)

Gill: 1 Samuel (Book Introduction)

INTRODUCTION TO 1 SAMUEL

This book, in the Hebrew copies, is commonly called Samuel, or the Book of Samuel; in the Syriac version, the Book of Samuel the Prophet; and in the Arabic version, the Book of Samuel the Prophet, which is the First Book of the Kings; and the Septuagint version, the Book of the Kingdom: it has the name of Samuel, because it contains an history of his life and times; and the Jews say ^a it was written by him; and as it may well enough be thought to be, to the end of the twenty fourth chapter; and the rest might be written by Nathan and Gad, as may he gathered from 1Ch 29:29 as also the following book that bears his name; and both may be called the Books of Kings, because they give an account of the rise of the kings in Israel, and of the two first of them; though some think they were written by Jeremiah, as Abarbinel; and others ascribe them to Ezra: however, there is no doubt to be made of it that this book was written by divine inspiration, when we consider the series of its history, its connection and harmony with other parts of Scripture; the several things borrowed from it, or alluded to in the book of Psalms, particularly what is observed in Psa 113:7, seems to be taken out of 1Sa 2:8, and the sanction which the Lord gives to it, by referring to a fact in it, whereby he stopped the mouths of the Scribes and Pharisees cavilling at his disciples, Mat 12:3, compared with 1Sa 21:3, yea, even, as Huetius ^b observes, some Heathen writers have by their testimonies confirmed some passages in these books, which they seem to have been acquainted with, as Nicolaus of Damascus ^c, and Eupolemus ^d; it contains an history of the government of Eli, and of the birth of Samuel, and his education under him; of the succession of Samuel in it, and the resignation of it to Saul, when he was chosen king; of his administration of his office, and of things done in the time of it, both before and after his rejection, and of the persecution of David by Saul, and is concluded with his death.

Gill: 1 Samuel 1 (Chapter Introduction)

INTRODUCTION TO FIRST SAMUEL 1

This chapter gives an account of the parents of Samuel, of the trouble his mother met with from her rival, and comfort from her husband, 1Sa 1:1, of her prayer to God for a son, and of her vow to him, should one be given her, 1Sa 1:9 of the notice Eli took of her, and of his censure on her, which he afterwards retracted, and comforted her, 1Sa 1:12 of her conception and the birth of her son, the nursing and weaning of him, 1Sa 1:19 and of the presentation of him to the Lord, with a sacrifice, 1Sa 1:24.