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Zohrap 1805
Սկիզբն գրոց Թագաւորութեանցս դե՛ռեւս զՀեղեայ պատմէ, որ է եւ նա ՚ի կարգ դատաւորացն. եւ յետ Հեղեայ՝ Սամուէլ մարգարէ վերջին դատաւորացն. զի ՚ի նմանէ խնդրեցին Հրէայքն թագաւոր. եւ օ՛ծ նոցա զՍաւուղ, եւ ապա զԴաւիթ։ Այլ զի Եբրայեցիք յերկուս գիրս բաժանեն զգիրս Թագաւորութեանցս, եւ այլք ՚ի չորս, գտցես զայս ՚ի յառաջաբանի անդ հնոցն, զոր ես կարծեմ գոլ Որոգինի, որ յոյժ հմուտ էր Եբրայեցւոցն։ Իսկ զի ինքն Սամուէլ գրեաց զգիրս Առաջին Թագաւորութեանցս, Գիրք Սամուելի կոչի սա. իսկ զերեք եւս այլն յա՛յտ է զի այլք գրեցին, որպէս ՚ի Մնացորդսն ասի ՚ի ճառին Յովսափատու, թէ Յէու որդի Անանայ գրեաց զգիրս թագաւորացն Իսրայէլի, յայտ է զի եւ զՅուդայ։ Բայց կարծելի է զի ո՛չ զբովանդակն, զի զիա՞րդ մարթ էր զամենայն թագաւորացն ժամանակս կեալ նմա. այլ զառ ՚ի յայլոց առաջնոցն գրեալս որիշ որիշ զթագաւորացն ՚ի մի ժողովեաց, եւ զիւրոյ ժամանակին եւս յաւել ՚ի նոյն. զի եւ Չորրորդ Թագաւորութեանցն ասի Երեմիայի գրեալ, եւ կարծելի է ո՛չ ամենայնն, այլ աւուրցն Յովսիայ. ուստի եւ Գիրքն իւր համաձայնի գրոց Չորրորդ Թագաւորութեանցն. որպէս եւ Գիրքս Եսայայ՝ պատմութեանն Եզեկիայ. եւ որպէս ասի ՚ի Մնացորդսն, զմնացեալ բանսն Սողոմոնի՝ գրեա՛լ Նաթանայ մարգարէի, եւ Աքիայ Սիլովնացւոյ։ Յայտ եղեւ՝ զի յայլ եւ յա՛յլ հոգեկիր իմաստնոց գրեցաւ Գիրքս այս, եւ յետոյ բովանդակեցաւ ՚ի մի։ Եւ զի յետ մահուանն Սողոմոնի յերկուս բաժանեցաւ թագաւորութիւնն Իսրայէլի՝ ՚ի տունն Դաւթի եւ ՚ի տունն Եփրեմի. զո՛յգ ընդ միմեանս զերկուց ազգացն բերէ Գիրքս զկարգս թագաւորացն պատմութեան։ Բազումք ՚ի տանէն Դաւթի որք իբրեւ զնա թագաւորք՝ յառաքինութիւնս իւրեանց նկարեցին զխորհուրդն Քրիստոսի։ Եւ ունի Գիրք չորից գլխոց թագաւորութեանցս պատմութիւն ժամանակի հինգ հարիւր եւ քառասուն եւ հինգ, կամ վաթսուն եւ հինգ ամաց. զի Հեղեայ ոմանք քսան ա՛մ ասեն, եւ այլք քառասուն. յորոյ դատաւորելոյն մինչեւ ցգերութիւնն Երուսաղէմի ՚ի Բաբելացւոցն, եւ ցհրկիզութիւն տաճարին պատմեն բնագիրքս այս։
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Название и разделение книг в Библии. "Известные" ныне четыре книги Царств в древнем еврейском кодексе священных книг составляли две книги: одна из них (в состав которой входили нынешние первая и вторая книги Царств называлась "Сефер Шемуель", т. е. "Книга Самуила", так как ее содержанием является повествование о пророке Самуиле и помазанных им на Еврейское царство Сауле и Давиде; другая (в состав которой входили нынешние третья и четвертая книги Царств) называлась "Сефер Мелахим", т. е. "Книга Царей", так как ее содержанием является повествование о последнем общееврейском царе Соломоне и о царях царства Иудейского и царства Израильского. Теперешнее деление означенных книг на четыре явилось прежде всего в греческом переводе 70-ти, где они получили названия: "Βασιλείων πρώτη (βίβλοσ)", т. е. "Первая книга Царств"; "Βασιλείω δευτέρα" - "Вторая книга Царств"; "Βασιλείων τρίτη" - "Третья книга Царств"; "Βασιλείων τετάρτη" - "Четвертая книга Царств". Затем оно было усвоено и латинским переводом Вульгатой, где заглавия книг получили такой вид: "Liber primus Samuelis, quem nos primum Regum dicimus" ("Первая книга Самуила, которую мы называем Первою книгою Царей"); "Liber secundus Samuelis, quern nos secundum Regum dicimus" ("Вторая книга Самуила, которую мы называем Второю книгою Царей"); "Liber Regum tertius, secundum Hebraeos primus Malachim" ("Третья книга Царей, по еврейскому счету Первая книга Мелахим - Царей"); "Liber Regum quartus, secundum Hebraeos Malachim secundus" ("Четвертая книга Царей, по еврейскому счету - Вторая книга Мелахим - Царей").

Впрочем, в каноническом счислении книг Ветхого Завета Православная Церковь удержала древнееврейское деление книг Царств на две книги, соединяя воедино Первую и Вторую книги Царств, а также Третью и Четвертую книги.

Содержания книг Царств. В Первой книге Царств повествуется о пророке и судье еврейского народа Самуиле и о первом еврейском царе Сауле. Во Второй книге Царств повествуется о втором еврейском царе Давиде. В Третьей книге Царств повествуется о третьем еврейском царе Соломоне, о распадении еврейской монархии на два царства - Иудейское и Израильское - и о царях того и другого царства, кончая царем Иосафатом в Иудейском царстве и царем Охозией в Израильском. В Четвертой книге Царств повествуется об остальных царях Иуды и Израиля, кончая ассирийским пленом в отношении Израильского царства и вавилонским пленом в отношении Иудейского царства.

Период истории еврейского народа, обнимаемый повествованием всех четырех книг Царств, превышает 500: лет.

Писатели книг Царств. Первоначальными писателями Первой и Второй книг Царств были пророки Самуил, Нафан и Гад (1: Пар. XXIX:29). Кто-либо из пророков позднейшего времени просмотрел записи Самуила, Нафана и Гада, дополнил их (1: Цар. V:5; VI:18; IX:9; XXVII:6; 2: Цар. IV:3) и придал им объединенный, законченный вид.

Первоначальными писателями Третьей и Четвертой книг Царств были следовавшие за Нафаном и Гадом пророки и дееписатели, оставившие после себя записи с приуроченными к ним названиями: "Книга дел Соломоновых" (3: Цар. XI:41); "Летопись царей Иудейских" (3: Цар. XIV:29; XV:7, 23; XXII:46; 4: Цар. VIII:23); "Летопись царей Израильских" (3: Цар. XIV:19; XV:31; XVI:5, 14, 20, 27; XXII:39; 4: Цар. I:8; X:34). Кто-либо из последних ветхозаветных пророков (по свидетельству еврейской и христианской древности - пророк Иеремия), а может быть, и сам великий книжник и собиратель канона ветхозаветных священных писаний Ездра, просмотрел эти записи и привел их в тот вид, в каком они дошли до нашего времени.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, &c. The LXX. 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. i.-viii. Of Samuel's resignation of the government and Saul's advancement and mal-administration, ch. ix.-xv. 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. xvi.-xxxi. And these things are written for our learning.

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. i. 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, Judg. xiii. 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, ver. 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, ver. 9-18. III. The birth and nursing of Samuel, ver. 19-23. IV. The presenting of him to the Lord, ver. 24-28.
Adam Clarke: Commentary on the Bible - 1831
Preface to the First Book of SamuelOtherwise Called The First Book of the Kings
This and the three following books were formerly termed the first, second, third, and fourth books of Kings, and the two books of Samuel made in ancient times but one; the separation which has taken place seems to have been done without reason or necessity. These books are, properly speaking, a continuation of the book of Judges, as they give us an account of the remaining judges of Israel, down to the election of Saul; and of all the kings of Israel and Judah to the Babylonish captivity.
Of this book, called the first book of Samuel, the following are the contents: The birth and education of Samuel; the high priesthood of Eli; the Philistines attack the Israelites, overthrow them with a terrible slaughter, take the ark of the Lord, and set it up in the temple of their god Dagon; they are visited with Divine judgments, and are obliged to send back the ark with offerings and presents; Samuel, long acknowledged as a prophet of the Lord, takes the government of the people. Under his wise and pious administration, the affairs of Israel become re-established, and the Philistines are subdued. The sons of Samuel, who principally administered the secular concerns of the kingdom, acting unworthily, the people desire to have a king, who should be supreme, both in civil and military affairs. Samuel, after expostulations, yields to their entreaties; and, under the direction of God, Saul the son of Kish, whilst seeking the lost asses of his father, is met by the prophet, and anointed king over Israel. This man, not conducting himself in the government according to the direction of God, is rejected, and David the son of Jesse anointed king in his place, though Saul continues still in the government. This person soon becomes advantageously known to Israel by his single combat with a gigantic Philistine chief, called Goliath, whom he slays; on which the Israelites attack the Philistines, and give them a total overthrow. Saul, envious of David's popularity, seeks his destruction; he is in consequence obliged to escape for his life, and take refuge sometimes among the Moabites, sometimes among the Philistines, and sometimes in the caves of the mountains of Judah, everywhere pursued by Saul, and everywhere visibly protected by the Lord. At last Saul, being pressed by the Philistines, and finding that the Lord had forsaken him, had recourse to a witch that dwelt at En-dor, whom he consulted relative to the issue of the present war with the Philistines; he loses the battle, and being sorely wounded, and his three sons slain, he falls on his own sword, and expires on Mount Gilboa. The Philistines find his body, and the bodies of his three sons, among the slain; they cut off Saul's head, and affix the bodies to the walls of Beth-shan. The men of Jabesh-gilead, hearing this, go by night, and take the bodies from the walls of Beth-shan, bring them to Jabesh, burn them there, bury the bones, and mourn over their fallen king, fasting seven days. Thus concludes the first book of Samuel.
Concerning the author of these books there have been various conjectures. Because, in most of the Hebrew copies, they bear the name of Samuel, as a running title, it has been generally supposed that he was the author. But his name does not appear to have been anciently prefixed to these books, at least in those copies used by the Greek interpreters, commonly called the Septuagint, as they simply term each βασιλεΐων. The History or Book of Kingdoms. The Chaldee has no inscription. The Syriac and Arabic call each The Book of Samuel the Prophet; and the Vulgate, The Book of Samuel, simply. The Jews, in general, believe that Samuel is the author of the first twenty-seven chapters of this book, which contain the history of his own life and government, and what respects Saul and David during that time. The remaining four chapters they suppose were added by the prophets Gad and Nathan. This opinion is founded on what is said Ch1 29:29 : Now the acts of David the king, first and last, behold they are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer. Others suppose the books to be more recent than the persons already named, but that they were compiled out of their memoirs.
But who was the compiler? Some of the most learned among the Jews suppose it to have been Jeremiah the prophet, and that the style bears a near resemblance to his prophecies. That they were the work of a more recent author than Samuel, etc., Grotius thinks evident from this circumstance, that the names of the months are comparatively modern, and were not known among the ancient Jews. Others have attributed them to David; others, to Hezekiah; and others, to Ezra the scribe, on his return from the Babylonish captivity.
Calmet's opinion is as probable as any, viz., "That these books were written by the same hand, though composed out of the memoirs left by persons of that time; and that the compiler has generally used the same terms he found in those memoirs, adding here and there something of his own by way of illustration." The equality of the style, the frequent eulogiums on the character of Samuel, the connection of the materials, particular quotations, and remarks on certain events, are, he thinks, proofs sufficiently clear of what he assumes. These books contain remarks or expressions which could only proceed from a contemporary author, and others which are evidences of a much later age.
1. For instance, we read, Sa1 3:1, The word of the Lord was precious in those days; there was no open vision; i.e., in the days of Eli, the high priest: hence it is evident that the author lived in times in which prophecy was more common; which, in fact, it was after Samuel, under David, and the succeeding kings of Israel and Judah.
2. Again, in the time of the author of this book, Beth-el was called Beth-aven, Sa1 13:5, which name was given to it in derision after Jeroboam had placed there his golden calves.
3. Again, it is said, Sa1 6:18, that the ark of the Lord was set down in the field of Joshua the Beth-shemite, where it remained to the time of this author; and yet, in Sa1 7:15, he speaks of Samuel as being already dead: And Samuel judged Israel all the days of his life.
4. It is not natural to suppose that Samuel would have spoken of himself as is done Sa1 2:26 : And the child Samuel grew, and was in favor both with the Lord and with men; but if he were dead when this book was written, any author might have added this with the strictest propriety.
5. In Sa1 27:6, it is said that Achish gave Ziklag to David, Wherefore Ziklag pertaineth to the kings of Judah unto this day. This is a proof that when this book was written the kingdoms of Judah and Israel were separated; and that, although the tribe of Simeon belonged to the kings of Israel, yet Ziklag, which was in that tribe, remained in the hands of the kings of Judah.
Here, therefore, are proofs that this book contains matters which must have been written by a contemporary author; and others which could not have been inserted but in times much posterior. These seeming contradictions are reconciled by the hypothesis that the books were compiled, by a comparatively recent author, out of materials of a much earlier date, the author not changing many of the expressions which he found in those ancient documents.
Several other proofs might be here adduced to support this opinion; but as the reader will find them noticed in the places where they occur, it is not necessary to repeat them here. Those who wish to see the subject farther discussed, may consult Calmet. We may rest satisfied with these three things:
1. That the books of Samuel were constructed out of original and authentic documents.
2. That the compiler was not contemporary with the facts he narrates. And,
3. That both the author and time in which he compiled his history, though comparatively more recent than the facts themselves, are nevertheless both uncertain.

Some account of Elkanah and his two wives, Peninnah and Hannah, Sa1 1:1, Sa1 1:2. His annual worship at Shiloh and the portions he gave at such times to his wives, Sa1 1:3-5. Hannah, being barren, is reproached by Peninnah, especially in their going up to Shiloh; at which she is sorely grieved, Sa1 1:6, Sa1 1:7. Elkanah comforts her, Sa1 1:8. Her prayer and vow in the temple, that if God would give her a son, she would consecrate him to His service, Sa1 1:9-11. Eli, the high priest, indistinctly hearing her pray, charges her with being drunk, Sa1 1:12-14. Her defense of her conduct, Sa1 1:15, Sa1 1:16. Eli, undeceived, blesses her; on which she takes courage, Sa1 1:17, Sa1 1:18. Hannah and Elkanah return home; she conceives, bears a son, and calls him Samuel, Sa1 1:19, Sa1 1:20. Elkanah and his family go again to Shiloh to worship; but Hannah stays at home to nurse her child, purposing, as soon as he is weaned, to go and offer him to the Lord, according to her vow, Sa1 1:21-23. When weaned, she takes him to Shiloh, presents hear child to Eli to be consecrated to the Lord, and offers three bullocks, an ephah of flour, and a bottle of wine, for his consecration, Sa1 1:24-28.
1 Kings (1 Samuel) 1:1
Albert Barnes: Notes on the Bible - 1834
Introduction to Samuel
The double name of these Books, the first and second book of samuel , as they are called in the printed Hebrew Bible, and the first and second book of kings, as they are called in the Vulgate, well marks the two principal features which characterize them. They contain the record of the life and ministry of samuel, the great prophet and judge of Israel, and they also contain the record of the rise of the kingdom of Israel. If again the Books of Samuel are taken as forming one history with the Books of Kings (the present line of division between 2 Samuel and 1 Kings being an arbitrary one), then the division into four Books of Kings is a natural one. But if these books are looked upon rather as an isolated history, then the name of Samuel is properly affixed to them, not only because he stands out as the great figure of that age, but because his administration of the affairs of Israel was the connecting link, the transitional passage, from the rule of the judges to the reign of the kings, distinct from each, but binding the two together.
The important place to be filled by Samuel in the ensuing history is seen at once in the opening chapters of the book which bears his name. Further, the fact that Samuel's birth of her that had been barren is represented in Hannah's song as typical of the triumphs of the Church and of the Kingdom of Christ, is another indication of the very distinguished place assigned to Samuel in the economy of the Old Testament, borne out by the mention of him in such passages as Psa 99:6; Jer 15:1; Act 3:24. Though however, Samuel's personal greatness is thus apparent, it is no less clearly marked that his place is one not of absolute but of relative importance. When we view the history as a whole, the eye does not rest upon Samuel, and stop there, but is led on to the throne and person of David as typical of the Kingdom and Person of Christ. An incidental mark of this subordination may be seen in the fact that the Books of Samuel are really a continuation of the Book of Ruth; a Book which derived its significance from its containing a history of David's ancestors and genealogy. Clearly, therefore, in the mind of the sacred historian, the personal history of Samuel was only a link to connect DAVID with the Patriarchs, just as the subsequent history connects David himself with our Lord JESUS CHRIST.
But a still more remarkable and conclusive proof of the same subordination may be found in the circumstance, that it is only the closing years of Saul's reign of which any account whatever is given in this Book. For after having related a few facts connected with the beginning of Saul's reign, the historian passes over some 20 or 30 years Act 13:21 to relate an occurrence in the last quarter of Saul's reign, God's rejection of Saul from the kingdom, and His choice of "a man after His own heart" to be king in Saul's room Sa1 13:13-14.
The contents of the Books of Samuel consist mainly of three portions,
(1) the history of Samuel's life and judgeship from 1 Sam. 1-12: inclusive;
(2) the history of Saul's reign from 1 Sam. 13:1-15:35;
(3) the history of David from Sa1 16:1 to the end of the second Book; this latter portion not being completed until Kg1 2:11.
The sources from which the narrative is derived, were probably:
(1) the Book of Jasher Sa2 1:18;
(2) David's Psalms 2 Sam. 22; 23;
(3) the Chronicles of king David Ch1 27:24;
(4) the Book of Samuel the Seer;
(5) the Book of Nathan the Prophet;
(6) the Book of Gad the Seer Ch1 29:29; Ch2 9:29;
(7) the national collection of genealogies.
Those sections which give full details of the sayings and doings of Samuel, are conjectured to be extracted from "the Book of Samuel the seer" (e. g. i - xii). Those sections which contain narratives in which Nathan bears a part 2 Sam. 7; 11; 12; 1 Kings 1; 2 may be referred to the "Book of Nathan the seer." Such passages as 2 Sam. 21; Sa2 22:5; 24; etc., are pretty certainly from the Book of Gad the Seer. We seem to see extracts from the Chronicles of the kingdom in such passages as Sa1 13:1; Sa1 11:1-11, Sa1 11:15; Sa1 14:47-52; Sa2 2:8-11; Sa2 3:1-5; Sa2 5:4-16; 8; Sa2 20:23-26; Sa2 21:15-22; 23:8-39; while the song of Hannah Sa1 2:1-10, the elegy on the death of Abner Sa2 3:33-34, and the two Psalms 2 Sam. 22; Sa2 23:1-7, may as well as the elegy on Saul and Jonathan, be taken from the Book of Jasher.
It is difficult to decide when the final arrangement of the Books of Samuel, in their present shape, was made. The series of historical books from Judges to the end of 2 Kings is formed on one plan, so that each book is a part of a connected whole. This would point to the time of Jeremiah the prophet, as that when the whole historical series from judges to kings inclusive was woven into one work. In his use of the work of contemporary writers, the final compiler left out large portions of the materials before him.
The chief quotations and resemblances from the Books of Samuel in the New Testament are found in the writings of Luke and Paul. The title THE CHRIST ("the anointed"), given to the Lord Jesus Mat 1:16; Mat 2:4; Mat 16:16; Luk 2:26; Joh 1:20, Joh 1:41; Joh 20:31; Act 2:30, is first found in Sa1 2:10; and the other designation of the Saviour as the SON OF DAVID Mat 9:27; Mat 15:22; Mat 21:9, Mat 21:15; Mat 22:42, is derived from Sa2 7:12-16. In these books are passages which occur in duplicate elsewhere, chiefly in the Books of Chronicles and Psalms; and a careful comparison of these duplicate passages throws great light upon the manner in which the sacred historians used existing materials, incorporating them word for word, or slightly altering them for the sake of explanation, as seemed most expedient to them. It illustrates also the errors and fluctuations of scribes in transcribing manuscripts, especially in regard to proper names.
For these duplicate passages, and also on the chief quotations from other books in the Old Testament, consult the marginal references. The style of the Books of Samuel is clear, simple, and forcible, and the Hebrew remarkably pure and free from Chaldaisms. The chief difficulties are the geographical statements of 1 Sam. 9; 10; the very difficult poem in Sa2 23:1-7; and the account of the mighty men which follows it, 2 Sam. 23:8-39. There are also some manifest corruptions of the text; but contradictions or disagreements of any kind in the statements of the Books of Samuel, as compared with each other, or with the Books of Chronicles, do not exist.
The time included in the history of these books cannot be exactly defined, from the lack of any systematic chronology in them. But it may be estimated roughly at about 130 years, made up of the following subdivisions, the precise length of the first of which is a matter of conjecture:
Events Years The life of Samuel up to Saul's election to be king Sa1 8:1, Sa1 8:5 50 Saul's reign Act 13:21 40 David's reign Sa2 5:4 40 Total 130
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sa1 1:1, Elkanah, a Levite, having two wives, worships yearly at Shiloh; Sa1 1:4, He cherishes Hannah, though barren, and provoked by Peninnah; Sa1 1:9, Hannah in grief prays for a child; Sa1 1:12, Eli first rebuking her, afterwards blesses her; Sa1 1:19, Hannah, having born Samuel, stays at home till he is weaned; Sa1 1:24, She presents him, according to her vow, to the Lord.
Carl Friedrich Keil and Franz Delitzsch
I. History of the People of Israel Under the Prophet Samuel - 1 Samuel 1-7
The call of Samuel to be the prophet and judge of Israel formed a turning-point in the history of the Old Testament kingdom of God. As the prophet of Jehovah, Samuel was to lead the people of Israel out of the times of the judges into those of the kings, and lay the foundation for a prosperous development of the monarchy. Consecrated like Samson as a Nazarite from his mother's womb, Samuel accomplished the deliverance of Israel out of the power of the Philistines, which had been only commenced by Samson; and that not by the physical might of his arm, but by the spiritual power of his word and prayer, with which he led Israel back from the worship of dead idols to the Lord its God. And whilst as one of the judges, among whom he classes himself in 1Kings 12:11, he brought the office of judge to a close, and introduced the monarchy; as a prophet, he laid the foundation of the prophetic office, inasmuch as he was the fist to naturalize it, so to speak, in Israel, and develope it into a power that continued henceforth to exert the strongest influence, side by side with the priesthood and monarchy, upon the development of the covenant nation and kingdom of God. For even if there were prophets before the time of Samuel, who revealed the will of the Lord at times to the nation, they only appeared sporadically, without exerting any lasting influence upon the national life; whereas, from the time of Samuel onwards, the prophets sustained and fostered the spiritual life of the congregation, and were the instruments through whom the Lord made known His purposes to the nation and its rulers. To exhibit in its origin and growth the new order of things which Samuel introduced, or rather the deliverance which the Lord sent to His people through this servant of His, the prophetic historian goes back to the time of Samuel's birth, and makes us acquainted not only with the religious condition of the nation, but also with the political oppression under which it was suffering at the close of the period of the judges, and during the high-priesthood of Eli. At the time when the pious parents of Samuel were going year by year to the house of God at Shiloh to worship and offer sacrifice before the Lord, the house of God was being profaned by the abominable conduct of Eli's sons (1 Samuel 1-2). When Samuel was called to be the prophet of Jehovah, Israel lost the ark of the covenant, the soul of its sanctuary, in the war with the Philistines (1 Samuel 3-4). And it was not till after the nation had been rendered willing to put away its strange gods and worship Jehovah alone, through the influence of Samuel's exertions as prophet, that the faithful covenant God gave it, in answer to Samuel's intercession, a complete victory over the Philistines (1 Samuel 7). In accordance with these three prominent features, the history of the judicial life of Samuel may be divided into three sections, viz.: 1 Samuel 1-2; 3-6; 7.
Geneva 1599
Now there was a certain man of (a) Ramathaimzophim, of mount Ephraim, and his name [was] Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:
The Argument - As God had ordained in (Deut 17:14), that when the Israelites entered the land of Canaan, he would appoint a king for them: so here in the first book of Samuel the state of the people under their first king Saul is declared. Not content with the order that God had temporarily appointed for the government of his Church, they demanded a king, so that they might be as other nations. As well they thought they would be better off, not because they could serve God better by it, but because they would be under the safeguard of him who represented Jesus Christ the true deliverer. Therefore God gave them a tyrant and a hypocrite to rule over them, so that they might learn that a king is not sufficient to defend them, unless God by his power preserves and keeps them. Therefore he punishes the ingratitude of his people, and sends them continual wars both at home and abroad. Also, because Saul, whom God had given to the honour of a king out of nothing, did not acknowledge God's mercy to him, but rather disobeyed the word of God and was not zealous of his glory, he was removed from his estate by God, and David the true figure of Messiah was placed in his stead. His patience, modesty, constancy, persecution by open enemies, feigned friends, and deceitful flatterers, is left to the Church and to every member of it, as a pattern and example of their state and calling.
(a) There were two Ramatus, so that in this city in mount Ephraim were Zophim, that is, the learned men and prophets.
John Gill
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, 1Kings 1:1, of her prayer to God for a son, and of her vow to him, should one be given her, 1Kings 1:9 of the notice Eli took of her, and of his censure on her, which he afterwards retracted, and comforted her, 1Kings 1:12 of her conception and the birth of her son, the nursing and weaning of him, 1Kings 1:19 and of the presentation of him to the Lord, with a sacrifice, 1Kings 1:24.
John Wesley
Ramathaim - zophim - Called Ramah, 1Kings 1:19. Eparathite - That is, one of Bethlehem - judah, by his birth and habitation, though by his original a Levite.
Robert Jamieson, A. R. Fausset and David Brown
OF ELKANAH AND HIS TWO WIVES. (1Kings 1:1-8)
a certain man of Ramathaim-zophim--The first word being in the dual number, signifies the double city--the old and new town of Ramah (1Kings 1:19). There were five cities of this name, all on high ground. This city had the addition of Zophim attached to it, because it was founded by Zuph, "an Ephrathite," that is a native of Ephratha. Beth-lehem, and the expression "of Ramathaim-zophim" must, therefore, be understood as Ramah in the land of Zuph in the hill country of Ephratha. Others, considering "mount Ephraim" as pointing to the locality in Joseph's territory, regard "Zophim" not as a proper but a common noun, signifying watchtowers, or watchmen, with reference either to the height of its situation, or its being the residence of prophets who were watchmen (Ezek 3:17). Though a native of Ephratha or Beth-lehem-judah (Ruth 1:2), Elkanah was a Levite (1Chron 6:33-34). Though of this order, and a good man, he practised polygamy. This was contrary to the original law, but it seems to have been prevalent among the Hebrews in those days, when there was no king in Israel, and every man did what seemed right in his own eyes [Judg 21:25].
1:11:1: Եւ ա՛յր մի էր յԱրիմաթեմայ, ՚ի Սիփա՛յ՝ ՚ի լեռնէ Եփրեմի. եւ անուն նորա Եղկանա՛։ Որդի Յերեմիելի, որդւոյ Հեղեայ որդւոյ Թովկեայ, ՚ի Նասիբ Եփրեմի։
1 Արիմաթէմ Սիբայից՝ Եփրեմի լեռից եկած Եղկանա անունով Նասիբ Եփրեմցի մի մարդ կար: Նա Թոկիի որդի Հեղիի որդի Յերեմիէլի որդին էր:
1 Եփրեմի լեռնէն Արիմաթէմ–Սօփիմէ* Եղկանա անունով Եփրաթացի մարդ մը կար, որ Սուփիի որդիին Թովայի որդիին Եղիուսի որդիին Յերոամի որդին էր։
Եւ այր մի էր յԱրիմաթեմայ, ի Սիբայ` ի լեռնէ Եփրեմի, եւ անուն նորա Եղկանա, որդի Յերեմիելի, որդւոյ Հեղեայ, որդւոյ Թովկեայ, [1]ի Նասիբ Եփրեմի:

1:1: Եւ ա՛յր մի էր յԱրիմաթեմայ, ՚ի Սիփա՛յ՝ ՚ի լեռնէ Եփրեմի. եւ անուն նորա Եղկանա՛։ Որդի Յերեմիելի, որդւոյ Հեղեայ որդւոյ Թովկեայ, ՚ի Նասիբ Եփրեմի։
1 Արիմաթէմ Սիբայից՝ Եփրեմի լեռից եկած Եղկանա անունով Նասիբ Եփրեմցի մի մարդ կար: Նա Թոկիի որդի Հեղիի որդի Յերեմիէլի որդին էր:
1 Եփրեմի լեռնէն Արիմաթէմ–Սօփիմէ* Եղկանա անունով Եփրաթացի մարդ մը կար, որ Սուփիի որդիին Թովայի որդիին Եղիուսի որդիին Յերոամի որդին էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Был один человек из Рамафаим-Цофима, с горы Ефремовой, имя ему Елкана, сын Иерохама, сына Илия, сына Тоху, сына Цуфа,~--- Ефрафянин;
1:1 ἄνθρωπος ανθρωπος person; human ἦν ειμι be ἐξ εκ from; out of Αρμαθαιμ αρμαθαιμ from; out of ὄρους ορος mountain; mount Εφραιμ εφραιμ Ephraim; Efrem καὶ και and; even ὄνομα ονομα name; notable αὐτῷ αυτος he; him Ελκανα ελκανα son Ιερεμεηλ ιερεμεηλ son Ηλιου ηλιου son Θοκε θοκε in Νασιβ νασιβ Ephraim; Efrem
1:1 וַ wa וְ and יְהִי֩ yᵊhˌî היה be אִ֨ישׁ ʔˌîš אִישׁ man אֶחָ֜ד ʔeḥˈāḏ אֶחָד one מִן־ min- מִן from הָ hā הַ the רָמָתַ֛יִם rāmāṯˈayim רָמָה high place צֹופִ֖ים ṣôfˌîm צפה look out מֵ mē מִן from הַ֣ר hˈar הַר mountain אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim וּ û וְ and שְׁמֹ֡ו šᵊmˈô שֵׁם name אֶ֠לְקָנָה ʔelqānˌā אֶלְקָנָה Elkanah בֶּן־ ben- בֵּן son יְרֹחָ֧ם yᵊrōḥˈām יְרֹחָם Jeroham בֶּן־ ben- בֵּן son אֱלִיה֛וּא ʔᵉlîhˈû אֱלִיהוּא Elihu בֶּן־ ben- בֵּן son תֹּ֥חוּ tˌōḥû תֹּחוּ Tohu בֶן־ ven- בֵּן son צ֖וּף ṣˌûf צוּף Zuph אֶפְרָתִֽי׃ ʔefrāṯˈî אֶפְרָתִי Ephrathite
1:1. fuit vir unus de Ramathaimsophim de monte Ephraim et nomen eius Helcana filius Hieroam filii Heliu filii Thau filii Suph EphratheusThere was a man of Ramathaimsophim, of Mount Ephraim, and his name was Elcana, the son of Jeroham, the son of Eliu, the son of Thohu, the son of Suph, an Ephraimite:
1. Now there was a certain man of Ramathaim-zophim, of the hill country 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:
1:1. There was a certain man from Ramah of Zophim, on Mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.
1:1. Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name [was] Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:
Now there was a certain man of Ramathaim- zophim, of mount Ephraim, and his name [was] Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:

1:1 Был один человек из Рамафаим-Цофима, с горы Ефремовой, имя ему Елкана, сын Иерохама, сына Илия, сына Тоху, сына Цуфа,~--- Ефрафянин;
1:1
ἄνθρωπος ανθρωπος person; human
ἦν ειμι be
ἐξ εκ from; out of
Αρμαθαιμ αρμαθαιμ from; out of
ὄρους ορος mountain; mount
Εφραιμ εφραιμ Ephraim; Efrem
καὶ και and; even
ὄνομα ονομα name; notable
αὐτῷ αυτος he; him
Ελκανα ελκανα son
Ιερεμεηλ ιερεμεηλ son
Ηλιου ηλιου son
Θοκε θοκε in
Νασιβ νασιβ Ephraim; Efrem
1:1
וַ wa וְ and
יְהִי֩ yᵊhˌî היה be
אִ֨ישׁ ʔˌîš אִישׁ man
אֶחָ֜ד ʔeḥˈāḏ אֶחָד one
מִן־ min- מִן from
הָ הַ the
רָמָתַ֛יִם rāmāṯˈayim רָמָה high place
צֹופִ֖ים ṣôfˌîm צפה look out
מֵ מִן from
הַ֣ר hˈar הַר mountain
אֶפְרָ֑יִם ʔefrˈāyim אֶפְרַיִם Ephraim
וּ û וְ and
שְׁמֹ֡ו šᵊmˈô שֵׁם name
אֶ֠לְקָנָה ʔelqānˌā אֶלְקָנָה Elkanah
בֶּן־ ben- בֵּן son
יְרֹחָ֧ם yᵊrōḥˈām יְרֹחָם Jeroham
בֶּן־ ben- בֵּן son
אֱלִיה֛וּא ʔᵉlîhˈû אֱלִיהוּא Elihu
בֶּן־ ben- בֵּן son
תֹּ֥חוּ tˌōḥû תֹּחוּ Tohu
בֶן־ ven- בֵּן son
צ֖וּף ṣˌûf צוּף Zuph
אֶפְרָתִֽי׃ ʔefrāṯˈî אֶפְרָתִי Ephrathite
1:1. fuit vir unus de Ramathaimsophim de monte Ephraim et nomen eius Helcana filius Hieroam filii Heliu filii Thau filii Suph Ephratheus
There was a man of Ramathaimsophim, of Mount Ephraim, and his name was Elcana, the son of Jeroham, the son of Eliu, the son of Thohu, the son of Suph, an Ephraimite:
1:1. There was a certain man from Ramah of Zophim, on Mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.
1:1. Now there was a certain man of Ramathaimzophim, of mount Ephraim, and his name [was] Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Рамафаим-Цофим - иначе Рама Самуилова (см. 19: ст.) - местность в горах Ефремовых, расположенных на северо-западе от Иерусалима. Ефрафянин - не в смысле "Вифлеемлянин" (Быт. XXXV:1): Вифлеем расположен к югу от Иерусалима, - а в смысле "ефремлянин", по месту своего происхождения. Ефрафа, Ефрафянин, Ефрем, Ефраим, Ефремлянин - происходят от одного и того же еврейского корня ….. - произрастать, плодиться, производить плоды, быть плодородным.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Parentage of Samuel; Elkanah, Hannah, and Peninnah. B. C. 1140.

1 Now there was a certain man of Ramathaim-zophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: 2 And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. 3 And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. 4 And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions: 5 But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb. 6 And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb. 7 And as he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat. 8 Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?
We have here an account of the state of the family into which Samuel the prophet was born. His father's name was Elkanah, a Levite, and of the family of the Kohathites (the most honourable house of that tribe) as appears, 1 Chron. vi. 33, 34. His ancestor Zuph was an Ephrathite, that is, of Bethlehem-Judah, which was called Ephrathah, Ruth i. 2. There this family of the Levites was first seated, but one branch of it, in process of time, removed to Mount Ephraim, from which Elkanah descended. Micah's Levite came from Bethlehem to Mount Ephraim, Judg. xvii. 8. Perhaps notice is taken of their being originally Ephrathites to show their alliance to David. This Elkanah lived at Ramah, or Ramathaim, which signifies the double Ramah, the higher and lower town, the same with Arimathea of which Joseph was, here called Ramathaim-zophim. Zophim signifies watchmen; probably they had one of the schools of the prophets there, for prophets are called watchmen: the Chaldee paraphrase calls Elkanah a disciple of the prophets. But it seems to me that it was in Samuel that prophecy revived, before his time there being, for a great while, no open vision, ch. iii. 1. Nor is there any mention of a prophet of the Lord from Moses to Samuel, except Judg. vi. 8. So that we have no reason to think that there was any nursery or college of prophets here till Samuel himself founded one, ch. xix. 19, 20. This is the account of Samuel's parentage, and the place of his nativity. Let us now take notice of the state of the family.
I. It was a devout family. All the families of Israel should be so, but Levites' families in a particular manner. Ministers should be patterns of family religion. Elkanah went up at the solemn feasts to the tabernacle at Shiloh, to worship and to sacrifice to the Lord of hosts. I think this is the first time in scripture that God is called the Lord of hosts--Jehovah Sabaoth, a name by which he was afterwards very much called and known. Probably Samuel the prophet was the first that used this title of God, for the comfort of Israel, when in his time their hosts were few and feeble and those of their enemies many and mighty; then it would be a support to them to think that the God they served was Lord of hosts, of all the hosts both of heaven and earth; of them he has a sovereign command, and makes what use he pleases of them. Elkanah was a country Levite, and, for aught that appears, had not any place or office which required his attendance at the tabernacle, but he went up as a common Israelite, with his own sacrifices, to encourage his neighbours and set them a good example. When he sacrificed he worshipped, joining prayers and thanksgivings with his sacrifices. In this course of religion he was constant, for he went up yearly. And that which made it the more commendable in him was, 1. That there was a general decay and neglect of religion in the nations. Some among them worshipped other gods, and the generality were remiss in the service of the God of Israel, and yet Elkanah kept his integrity; whatever others did, his resolution was that he and his house should serve the Lord. 2. That Hophni and Phinehas, the sons of Eli, were the men that were now chiefly employed in the service of the house of God; and they were men that conducted themselves very ill in their place, as we shall find afterwards; yet Elkanah went up to sacrifice. God had then tied his people to one place and one altar, and forbidden them, under any pretence whatsoever, to worship elsewhere, and therefore, in pure obedience to that command, he attended at Shiloh. If the priests did not do their duty, he would do his. Thanks be to God, we, under the gospel, are not tied to any one place or family; but the pastors and teachers whom the exalted Redeemer has given to his church are those only whose ministration tends to the perfecting of the saints and the edifying of the body of Christ, Eph. iv. 11, 12. None have dominion over our faith; but our obligation is to those that are the helpers of our holiness and joy, not to any that by their scandalous immoralities, like Hophni and Phinehas, make the sacrifices of the Lord to be abhorred, though still the validity and efficacy of the sacraments depend not on the purity of him that administers them.
II. Yet it was a divided family, and the divisions of it carried with them both guilt and grief. Where there is piety, it is a pity but there should be unity. The joint-devotions of a family should put an end to divisions in it.
1. The original cause of this division was Elkanah's marrying two wives, which was a transgression of the original institution of marriage, to which our Saviour reduces it. Matt. xix. 5, 8, From the beginning it was not so. It made mischief in Abraham's family, and Jacob's, and here in Elkanah's. How much better does the law of God provide for our comfort and ease in this world than we should, if we were left to ourselves! It is probable that Elkanah married Hannah first, and, because he had not children by her so soon as he hoped, he married Peninnah, who bore him children indeed, but was in other things a vexation to him. Thus are men often beaten with rods of their own making.
2. That which followed upon this error was that the two wives could not agree. They had different blessings: Peninnah, like Leah, was fruitful and had many children, which should have made her easy and thankful, though she was but a second wife, and was less beloved; Hannah, like Rachel, was childless indeed, but she was very dear to her husband, and he took all occasions to let both her and others know that she was so, and many a worthy portion he gave her (v. 5), and this should have made her easy and thankful. But they were of different tempers: Peninnah could not bear the blessing of fruitfulness, but she grew haughty and insolent; Hannah could not bear the affliction of barrenness, but she grew melancholy and discontented: and Elkanah had a difficult part to act between them.
(1.) Elkanah kept up his attendance at God's altar notwithstanding this unhappy difference in his family, and took his wives and children with him, that, if they could not agree in other things, they might agree to worship God together. If the devotions of a family prevail not to put an end to its divisions, yet let not the divisions put a stop to the devotions.
(2.) He did all he could to encourage Hannah, and to keep up her spirits under her affliction, v. 4, 5. At the feast he offered peace-offerings, to supplicate for peace in his family; and when he and his family were to eat their share of the sacrifice, in token of their communion with God and his altar, though he carved to Peninnah and her children competent portions, yet to Hannah he gave a worthy portion, the choicest piece that came to the table, the piece (whatever it was) that used to be given on such occasions to those that were most valued; this he did in token of his love to her, and to give all possible assurances of it. Observe, [1.] Elkanah loved his wife never the less for her being barren. Christ loves his church, notwithstanding her infirmities, her barrenness; and so ought men to love their wives, Eph. v. 25. To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is not their sin but their affliction, is to make God's providence quarrel with his precept, and very unkindly to add affliction to the afflicted. [2.] He studied to show his love so much the more because she was afflicted, insulted, and low-spirited. It is wisdom and duty to support the weakest, and to hold up those that are run down. [3.] He showed his great love to her by the share he gave her of his peace-offerings. Thus we should testify our affection to our friends and relations, by abounding in prayer for them. The better we love them the more room let us give them in our prayers.
(3.) Peninnah was extremely peevish and provoking. [1.] She upbraided Hannah with her affliction, despised her because she was barren, and gave her taunting language, as one whom Heaven did not favour. [2.] She envied the interest she had in the love of Elkanah, and the more kind he was to her the more was she exasperated against her, which was all over base and barbarous. [3.] She did this most when they went up to the house of the Lord, perhaps because then they were more together than at other times, or because then Elkanah showed his affection most to Hannah. But it was very sinful at such a time to show her malice, when pure hands were to be lifted up at God's altar without wrath and quarrelling. It was likewise very unkind at that time to vex Hannah, not only because then they were in company, and others would take notice of it, but then Hannah was to mind her devotions, and desired to be most calm and composed, and free from disturbance. The great adversary to our purity and peace is then most industrious to ruffle us when we should be most composed. When the sons of God come to present themselves before the Lord Satan will be sure to come among them, Job i. 6. [4.] She continued to do this from year to year, not once or twice, but it was her constant practice; neither deference to her husband nor compassion to Hannah could break her of it. [5.] That which she designed was to make her fret, perhaps in hopes to break her heart, that she might possess her husband's heart solely, or because she took a pleasure in her uneasiness, nor could Hannah gratify her more than by fretting. Note, It is an evidence of a base disposition to delight in grieving those that are melancholy and of a sorrowful spirit, and in putting those out of humour that are apt to fret and be uneasy. We ought to bear one another's burdens, not add to them.
(4.) Hannah (poor woman) could not hear the provocation: She wept, and did not eat, v. 7. It made her uneasy to herself and to all her relations. She did not eat of the feast; her trouble took away her appetite, made her unfit for any company, and a jar in the harmony of family-joy. It was of the feast upon the sacrifice that she did not eat, for they were not to eat of the holy things in their mourning, Deut. xxvi. 14; Lev. x. 19. Yet it was her infirmity so far to give way to the sorrow of the world as to unfit herself for holy joy in God. Those that are of a fretful spirit, and are apt to lay provocations too much to heart, are enemies to themselves, and strip themselves very much of the comforts both of life and godliness. We find that God took notice of this ill effect of discontents and disagreements in the conjugal relation, that the parties aggrieved covered the altar of the Lord with tears, insomuch that he regarded not the offering, Mal. ii. 13.
(5.) Elkanah said what he could to her to comfort her. She did not upbraid him with his unkindness in marrying another wife as Sarah did, nor did she render to Peninnah railing for railing, but took the trouble wholly to herself, which made her an object of much compassion. Elkanah showed himself extremely grieved at her grief (v. 8): Hannah, why weepest thou? [1.] He is much disquieted to see her thus overwhelmed with sorrow. Those that by marriage are made one flesh ought thus far to be of one spirit too, to share in each other's troubles, so that one cannot be easy while the other is uneasy. [2.] He gives her a loving reproof for it: Why weepest thou? And why is thy heart grieved? As many as God loves he rebukes, and so should we. He puts her upon enquiring into the cause of her grief. Though she had just reason to be troubled, yet let her consider whether she had reason to be troubled to such a degree, especially so much as to be taken off by it from eating of the holy things. Note, Our sorrow upon any account is sinful and inordinate when it diverts us from our duty to God and embitters our comfort in him, when it makes us unthankful for the mercies we enjoy and distrustful of the goodness of God to us in further mercies, when it casts a damp upon our joy in Christ, and hinders us from doing the duty and taking the comfort of our particular relations. [3.] He intimates that nothing should be wanting on his part to balance her grief: "Am not I better to thee than ten sons? Thou knowest thou hast my entire affection, and let that comfort thee." Note, We ought to take notice of our comforts, to keep us from grieving excessively for our crosses; for our crosses we deserve, but our comforts we have forfeited. If we would keep the balance even, we must look at that which is for us, as well as at that which is against us, else we are unjust to Providence and unkind to ourselves. God hath set the one over-against the other (Eccl. vii. 14) and so should we.
Adam Clarke: Commentary on the Bible - 1831
1:1: Ramathaim-zophim - Literally, the two high places of the watchman; these were, no doubt, two contiguous hills, on which watchtowers were built, and in which watchmen kept continual guard for the safety of the country and which afterwards gave name to the place.
1 Kings (1 Samuel) 1:2
Albert Barnes: Notes on the Bible - 1834
1:1: Ramathaim-zophim may signify "the two hills Sa1 9:11-13 of the watchmen," so called from its being a post from which the watchmen looked out. But since Zuph is the name of the head of the family, it is more probable that Zophin means the Zuphites, the sons of Zuph (see Zophai, Ch1 6:26), from whom the land about Ramah was called "the land of Zuph," Sa1 9:5.
There is reason to believe that Elkanah - an Ephrathite, or inhabitant of Bethlehem Sa1 17:12; Rut 1:2 and of the territory of the tribe of Ephraim Kg1 11:26 - the father of Samuel, represents the fifth generation of settlers in Canaan, and therefore that Samuel was born about 130 years after the entrance into Canaan - four complete generations, or 132 years - and about 40 years before David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Ramathaimzophim: This ancient town, now called Ramla, is, according to Phocas, about thirty-six miles west of Jerusalem, and, according to modern travellers, about nine miles from Joppa and a league from Lydda, between which it is situated. It is built on a rising ground, on a rich plain, and contains about two thousand families. Sa1 1:19; Mat 27:57, Arimathea
mount: Jdg 17:1, Jdg 19:1
Elkanah: Ch1 6:25-27, Ch1 6:34
Zuph: Sa1 9:5
Ephrathite: Sa1 17:12; Jdg 12:5; Rut 1:2; Kg1 11:26
Carl Friedrich Keil and Franz Delitzsch

Samuel's pedigree. - 1Kings 1:1. His father was a man of Ramathaim-Zophim, on the mountains of Ephraim, and named Elkanah. Ramathaim-Zophim, which is only mentioned here, is the same place, according to 1Kings 1:3 (comp. with 1Kings 1:19 and 1Kings 2:11), which is afterwards called briefly ha-Ramah, i.e., the height. For since Elkanah of Ramathaim-Zophim went year by year out of his city to Shiloh, to worship and sacrifice there, and after he had done this, returned to his house to Ramah (1Kings 1:19; 1Kings 2:11), there can be no doubt that he was not only a native of Ramathaim-Zophim, but still had his home there; so that Ramah, where his house was situated, is only an abbreviated name for Ramathaim-Zophim.
(Note: The argument lately adduced by Valentiner in favour of the difference between these two names, viz., that "examples are not wanting of a person being described according to his original descent, although his dwelling-place had been already changed," and the instance which he cites, viz., Judg 19:16, show that he has overlooked the fact, that in the very passage which he quotes the temporary dwelling-place is actually mentioned along with the native town. In the case before us, on the contrary Ramathaim-Zophim is designated, by the use of the expression "from his city," in 1Kings 1:3, as the place where Elkanah lived, and where "his house" (1Kings 1:19) was still standing.)
This Ramah (which is invariably written with the article, ha-Ramah), where Samuel was not only born (1Kings 1:19.), but lived, laboured, died (1Kings 7:17; 1Kings 15:34; 1Kings 16:13; 1Kings 19:18-19, 1Kings 19:22-23), and was buried (1Kings 25:1; 1Kings 28:3), is not a different place, as has been frequently assumed,
(Note: For the different views which have been held upon this point, see the article "Ramah," by Pressel, in Herzog's Cyclopaedia.)
from the Ramah in Benjamin (Josh 18:25), and is not to be sought for in Ramleh near Joppa (v. Schubert, etc.), nor in Soba on the north-west of Jerusalem (Robinson, Pal. ii. p. 329), nor three-quarters of an hour to the north of Hebron (Wolcott, v. de Velde), nor anywhere else in the tribe of Ephraim, but is identical with Ramah of Benjamin, and was situated upon the site of the present village of er-Rm, two hours to the north-west of Jerusalem, upon a conical mountain to the east of the Nablus road (see at Josh 18:25). This supposition is neither at variance with the account in 1 Samuel 9-10 (see the commentary upon these chapters), nor with the statement that Ramathaim-Zophim was upon the mountains of Ephraim, since the mountains of Ephraim extended into the tribe-territory of Benjamin, as is indisputably evident from Judg 4:5, where Deborah the prophetess is said to have dwelt between Ramah and Bethel in the mountains of Ephraim. The name Ramathaim-Zophim, i.e., "the two heights (of the) Zophites" appear to have been given to the town to distinguish it from other Ramah's, and to have been derived from the Levitical family of Zuph or Zophai (see 1Chron 6:26, 1Chron 6:35), which emigrated thither from the tribe of Ephraim, and from which Elkanah was descended. The full name, therefore, is given here, in the account of the descent of Samuel's father; whereas in the further history of Samuel, where there was no longer the same reason for giving it, the simple name Ramah is invariably used.
(Note: The fuller and more exact name, however, appears to have been still retained, and the use of it to have been revived after the captivity, in the Ῥαμαθέμ of 1 Macc. 11:34, for which the Codd. have Ῥαθαμεΐ́ν and Ῥαμαθαΐ́μ, and Josephus Ῥαμαθά, and in the Arimathaea of the gospel history (Mt 27:57). "For the opinion that this Ramathaim is a different place from the city of Samuel, and is to be sought for in the neighbourhood of Lydda, which Robinson advocates (Pal. iii. p. 41ff.), is a hasty conclusion, drawn from the association of Ramathaim with Lydda in 1 Macc. 11:34, - the very same conclusion which led the author of the Onomasticon to transfer the city of Samuel to the neighbourhood of Lydda" (Grimm on 1 Macc. 11:34).
The connection between Zophim and Zuph is confirmed by the fact that Elkanah's ancestor, Zuph, is called Zophai in 1Chron 6:26, and Zuph or Ziph in 1Chron 6:35. Zophim therefore signifies the descendants of Zuph or Zophai, from which the name "land of Zuph," in 1Kings 9:5, was also derived (see the commentary on this passage). The tracing back of Elkanah's family through four generations to Zuph agrees with the family registers in 1 Chron 6, where the ancestors of Elkanah are mentioned twice, - first of all in the genealogy of the Kohathites (1Chron 6:26), and then in that of Heman, the leader of the singers, a grandson of Samuel (1Chron 6:33), - except that the name Elihu, Tohu, and Zuph, are given as Eliab, Nahath, and Zophai in the first instance, and Eliel, Toah, and Ziph (according to the Chethibh) in the second, - various readings, such as often occur in the different genealogies, and are to be explained partly from the use of different forms for the same name, and partly from their synonymous meanings. Tohu and Toah, which occur in Arabic, with the meaning to press or sink in, are related in meaning to nachath or nuach, to sink or settle down.
From these genealogies in the Chronicles, we learn that Samuel was descended from Kohath, the son of Levi, and therefore was a Levite. It is no valid objection to the correctness of this view, that his Levitical descent is never mentioned, or that Elkanah is called an Ephrathite. The former of these can very easily be explained from the fact, that Samuel's work as a reformer, which is described in this book, did not rest upon his Levitical descent, but simply upon the call which he had received from God, as the prophetic office was not confined to any particular class, like that of priest, but was founded exclusively upon the divine calling and endowment with the Spirit of God. And the difficulty which Ngelsbach expresses in Herzog's Cycl., viz., that "as it was stated of those two Levites (Judg 17:7; Judg 19:1), that they lived in Bethlehem and Ephraim, but only after they had been expressly described as Levites, we should have expected to find the same in the case of Samuel's father," is removed by the simple fact, that in the case of both those Levites it was of great importance, so far as the accounts which are given of them are concerned, that their Levitical standing should be distinctly mentioned, as is clearly shown by Judg 17:10, Judg 17:13, and Judg 19:18; whereas in the case of Samuel, as we have already observed, his Levitical descent had no bearing upon the call which he received from the Lord. The word Ephrathite does not belong, so far as the grammatical construction is concerned, either to Zuph or Elkanah, but to "a certain man," the subject of the principal clause, and signifies an Ephraimite, as in Judg 12:5 and 3Kings 11:26, and not an inhabitant of Ephratah, i.e., a Bethlehemite, as in 1Kings 17:12 and Ruth 1:2; for in both these passages the word is more precisely defined by the addition of the expression "of Bethlehem-Judah," whereas in this verse the explanation is to be found in the expression "of Mount Ephraim." Elkanah the Levite is called an Ephraimite, because, so far as his civil standing was concerned, he belonged to the tribe of Ephraim, just as the Levite in Judg 17:7 is described as belonging to the family of Judah. The Levites were reckoned as belonging to those tribes in the midst of which they lived, so that there were Judaean Levites, Ephraimitish Levites, and so on (see Hengstenberg, Diss. vol. ii. p. 50). It by no means follows, however, from the application of this term to Elkanah, that Ramathaim-Zophim formed part of the tribe-territory of Ephraim, but simply that Elkanah's family was incorporated in this tribe, and did not remove till afterwards to Ramah in the tribe of Benjamin. On the division of the land, dwelling-places were allotted to the Levites of the family of Kohath, in the tribes of Ephraim, Dan, and Manasseh (Josh 21:5, Josh 21:21.). Still less is there anything at variance with the Levitical descent of Samuel, as Thenius maintains, in the fact that he was dedicated to the Lord by his mother's vow, for he was not dedicated to the service of Jehovah generally through this view, but was set apart to a lifelong service at the house of God as a Nazarite (1Kings 1:11, 1Kings 1:22); whereas other Levites were not required to serve till their twenty-fifth year, and even then had not to perform an uninterrupted service at the sanctuary. On the other hand, the Levitical descent of Samuel receives a very strong confirmation from his father's name. All the Elkanahs that we meet with in the Old Testament, with the exception of the one mentioned in 2Chron 28:7, whose genealogy is unknown, can be proved to have been Levites; and most of them belong to the family of Korah, from which Samuel was also descended (see Simonis, Onomast. p. 493). This is no doubt connected in some way with the meaning of the name Elkanah, the man whom God has bought or acquired; since such a name was peculiarly suitable to the Levites, whom the Lord had set apart for service at the sanctuary, in the place of the first-born of Israel, whom He had sanctified to himself when He smote the first-born of Egypt (Num 3:13., Num 3:44.; see Hengstenberg, ut sup.).
1Kings 1:2-3
Elkanah had two wives, Hannah (grace or gracefulness) and Peninnah (coral), the latter of whom was blessed with children, whereas the first was childless. He went with his wives year by year (ימימה מיּמים, as in Ex 13:10; Judg 11:40), according to the instructions of the law (Ex 34:23; Deut 16:16), to the tabernacle at Shiloh (Josh 18:1), to worship and sacrifice to the Lord of hosts. "Jehovah Zebaoth" is an abbreviation of "Jehovah Elohe Zebaoth," or הצּבאות אלהי יהוה; and the connection of Zebaoth with Jehovah is not to be regarded as the construct state, nor is Zebaoth to be taken as a genitive dependent upon Jehovah. This is not only confirmed by the occurrence of such expressions as "Elohim Zebaoth" (Ps 59:6; Ps 80:5, Ps 80:8,Ps 80:15, 20; Ps 84:9) and "Adonai Zebaoth" (Is 10:16), but also by the circumstance that Jehovah, as a proper name, cannot be construed with a genitive. The combination "Jehovah Zebaoth" is rather to be taken as an ellipsis, where the general term Elohe (God of), which is implied in the word Jehovah, is to be supplied in thought (see Hengstenberg, Christol. i. p. 375, English translation); for frequently as this expression occurs, especially in the case of the prophets, Zebaoth is never used alone in the Old Testament as one of the names of God. It is in the Septuagint that the word is first met with occasionally as a proper name (Σαβαώθ), viz., throughout the whole of the first book of Samuel, very frequently in Isaiah, and also in Zech 13:2. In other passages, the word is translated either κύριος, or θεὸς τῶν δυνάμεων, or παντοκράτωρ; whilst the other Greek versions use the more definite phrase κύριος στρατιῶν instead.
This expression, which was not used as a divine name until the age of Samuel, had its roots in Gen 2:1, although the title itself was unknown in the Mosaic period, and during the times of the judges. It represented Jehovah as ruler over the heavenly hosts (i.e., the angels, according to Gen 32:2, and the stars, according to Is 40:26), who are called the "armies" of Jehovah in Ps 103:21; Ps 148:2; but we are not to understand it as implying that the stars were supposed to be inhabited by angels, as Gesenius (Thes. s. v.) maintains, since there is not the slightest trace of any such notion in the whole of the Old Testament. It is simply applied to Jehovah as the God of the universe, who governs all the powers of heaven, both visible and invisible, as He rules in heaven and on earth. It cannot even be proved that the epithet Lord, or God of Zebaoth, refers chiefly and generally to the sun, moon, and stars, on account of their being so peculiarly adapted, through their visible splendour, to keep alive the consciousness of the omnipotence and glory of God (Hengstenberg on Ps 24:10). For even though the expression צבאם (their host), in Gen 2:1, refers to the heavens only, since it is only to the heavens (vid., Is 40:26), and never to the earth, that a "host" is ascribed, and in this particular passage it is probably only the stars that are to be thought of, the creation of which had already been mentioned in Gen 1:14.; yet we find the idea of an army of angels introduced in the history of Jacob (Gen 32:2-3), where Jacob calls the angels of God who appeared to him the "camp of God," and also in the blessing of Moses (Deut 33:2), where the "ten thousands of saints" (Kodesh) are not stars, but angels, or heavenly spirits; whereas the fighting of the stars against Sisera in the song of Deborah probably refers to a natural phenomenon, by which God had thrown the enemy into confusion, and smitten them before the Israelites (see at Judg 5:20). We must also bear in mind, that whilst on the one hand the tribes of Israel, as they came out of Egypt, are called Zebaoth Jehovah, "the hosts of Jehovah" (Ex 7:4; Ex 12:41), on the other hand the angel of the Lord, when appearing in front of Jericho in the form of a warrior, made himself known to Joshua as "the prince of the army of Jehovah," i.e., of the angelic hosts. And it is in this appearance of the heavenly leader of the people of God to the earthly leader of the hosts of Israel, as the prince of the angelic hosts, not only promising him the conquest of Jericho, but through the miraculous overthrow of the walls of this strong bulwark of the Canaanitish power, actually giving him at the same time a practical proof that the prince of the angelic hosts was fighting for Israel, that we have the material basis upon which the divine epithet "Jehovah God of hosts" was founded, even though it was not introduced immediately, but only at a later period, when the Lord began to form His people Israel into a kingdom, by which all the kingdoms of the heathen were to be overcome. It is certainly not without significance that this title is given to God for the first time in these books, which contain an account of the founding of the kingdom, and (as Auberlen has observed) that it was by Samuel's mother, the pious Hannah, when dedicating her son to the Lord, and prophesying of the king and anointed of the Lord in her song of praise (1Kings 2:10), that this name was employed for the first time, and that God was addressed in prayer as "Jehovah of hosts" (1Kings 1:11). Consequently, if this name of God goes hand in hand with the prophetic announcement and the actual establishment of the monarchy in Israel, its origin cannot be attributed to any antagonism to Sabaeism, or to the hostility of pious Israelites to the worship of the stars, which was gaining increasing ground in the age of David, as Hengstenberg (on Ps 24:10) and Strauss (on Zeph 2:9) maintain; to say nothing of the fact, that there is no historical foundation for such an assumption at all. It is a much more natural supposition, that when the invisible sovereignty of Jehovah received a visible manifestation in the establishment of the earthly monarchy, the sovereignty of Jehovah, if it did possess and was to possess any reality at all, necessarily claimed to be recognised in its all-embracing power and glory, and that in the title "God of (the heavenly hosts" the fitting expression was formed for the universal government of the God-king of Israel, - a title which not only serves as a bulwark against any eclipsing of the invisible sovereignty of God by the earthly monarchy in Israel, but overthrew the vain delusion of the heathen, that the God of Israel was simply the national deity of that particular nation.
(Note: This name of God was therefore held up before the people of the Lord even in their war-songs and paeans of victory, but still more by the prophets, as a banner under which Israel was to fight and to conquer the world. Ezekiel is the only prophet who does not use it, simply because he follows the Pentateuch so strictly in his style. And it is not met with in the book of Job, just because the theocratic constitution of the Israelitish nation is never referred to in the problem of that book.)
The remark introduced in 1Kings 1:3, "and there were the two sons of Eli, Hophni and Phinehas, priests of the Lord," i.e., performing the duties of the priesthood, serves as a preparation for what follows. This reason for the remark sufficiently explains why the sons of Eli only are mentioned here, and not Eli himself, since, although the latter still presided over the sanctuary as high priest, he was too old to perform the duties connected with the offering of sacrifice. The addition made by the lxx, Ἡλὶ καὶ, is an arbitrary interpolation, occasioned by a misapprehension of the reason for mentioning the sons of Eli.
1Kings 1:4-5
"And it came to pass, the day, and he offered sacrifice" (for, "on which he offered sacrifice"), that he gave to Peninnah and her children portions of the flesh of the sacrifice at the sacrificial meal; but to Hannah he gave אפּים אחת מגה, "one portion for two persons," i.e., a double portion, because he loved her, but Jehovah had shut up her womb: i.e., he gave it as an expression of his love to her, to indicate by a sign, "thou art as dear to me as if thou hadst born me a child" (O. v. Gerlach). This explanation of the difficult word אפּים, of which very different interpretations have been given, is the one adopted by Tanchum Hieros., and is the only one which can be grammatically sustained, or yields an appropriate sense. The meaning face (facies) is placed beyond all doubt by Gen 3:19 and other passages; and the use of לאפּי as a synonym for לפני in 1Kings 25:23, also establishes the meaning "person," since פּנים is used in this sense in 2Kings 17:11. It is true that there are no other passages that can be adduced to prove that the singular אף was also used in this sense; but as the word was employed promiscuously in both singular and plural in the derivative sense of anger, there is no reason for denying that the singular may also have been employed in the sense of face (πρόσωπον). The combination of אפּים with אחת מגה in the absolute state is supported by many other examples of the same kind (see Ewald, 287, h). The meaning double has been correctly adopted in the Syriac, whereas Luther follows the tristis of the Vulgate, and renders the word traurig, or sad. But this meaning, which Fr. Bttcher has lately taken under his protection, cannot be philologically sustained either by the expression פניך נפלוּ (Gen 4:6), or by Dan 11:20, or in any other way. אף and אפּים do indeed signify anger, but anger and sadness are two very different ideas. But when Bttcher substitutes "angrily or unwillingly" for sadly, the incongruity strikes you at once: "he gave her a portion unwillingly, because he loved her!" For the custom of singling out a person by giving double or even large portions, see the remarks on Gen 43:34.
1Kings 1:6
"And her adversary (Peninnah) also provoked her with provocation, to irritate her." The גּם is placed before the noun belonging to the verb, to add force to the meaning. רעם (Hiphil), to excite, put into (inward) commotion, not exactly to make angry.
1Kings 1:7
"So did he (Elkanah) from year to year (namely give to Hannah a double portion at the sacrificial meal), as often as she went up to the house of the Lord. So did she (Peninnah) provoke her (Hannah), so that she wept, and did not eat." The two כּן correspond to one another. Just as Elkanah showed his love to Hannah at every sacrificial festival, so did Peninnah repeat her provocation, the effect of which was that Hannah gave vent to her grief in tears, and did not eat.
1Kings 1:8
Elkanah sought to comfort her in her grief by the affectionate appeal: "Am I not better to thee (טּוב, i.e., dearer) than ten children?" Ten is a found number for a large number.
John Gill
Now there was a man of Ramathaimzophim, of Mount Ephraim,.... Ramathaim is a word of the dual number, and signifies two Ramahs; the city consisted of two parts, being built perhaps on two hills, and were called Zophim; because, as the Rabbins say, they looked one to another; or rather, because situated on eminences, there were watchtowers in them, where watchmen were placed; or because they were inhabited by prophets, who were sometimes called watchmen, Ezek 3:17 and here is thought to be a school of the prophets, see 1Kings 19:19 and which seems to be countenanced by the Targum, in which the words are paraphrased thus, "and there was one" man of Ramatha, of the disciples of the prophets; or, as others think, the sense is this, this man was one of the Ramathites, the inhabitants of Ramah, and of the family of Zuph, or the Zuphites, which gave the name to the land of Zuph, and the grand ancestor of Elkanah is in this verse called Zuph, see 1Kings 9:5. According to Jerom (e), this is the same with Arimathaea, of which Joseph was, Mt 27:57 for thus he writes,"Armatha Sophim, the city of Helcanah and Samuel, in the Thamnitic region near Diospolis (or Lydda), from whence was Joseph, who in the Gospels is said to be of Arimathaea;''but Reland (f) thinks it cannot be the same that was about Lydda, which was all a champaign country; whereas this was in the mountains of Ephraim, which must be sought to the north of Jerusalem, and not the west, and so it follows:
of Mount Ephraim: which is added to distinguish it from other Ramahs in several tribes, as in Benjamin, Naphtali, &c. though this may refer not to the situation of Ramathaim, but to the country of this man, who was originally of Mount Ephraim, as was the Levite in Judg 19:1 who was the cause of much evil to Israel, as this was of great good, as Kimchi observes:
and his name was Elkanah; which signifies "God hath possessed"; that is, possessed him, or he was in possession of God; he had an ancestor of the same name, 1Chron 6:23. This man was a Levite, one of the Kohathites, and a descendant of Korah; so that the famous prophet Samuel was of the sons of Korah:
the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph; the three last of these names are somewhat differently read in 1Chron 6:26, where they are Eliab, Nahath, Zophai; and in 1Chron 6:34. Eliel, Toah, Zuph:
an Ephrathite; which appellation is to be connected, according to Kimchi, not with Elkanah, but with Zuph; though neither of them were so called from Bethlehemjudah, the inhabitants of which were indeed called Ephrathites from Ephratah, another name of it; so Elimelech, and his sons Mahlon and Chilion, being of that city, were so called, Ruth 1:2 not from their being of the tribe of Ephraim, as Jeroboam of that tribe is called an Ephrathite, 3Kings 11:26, see Judg 12:5 for these were Levites, the descendants of Kohath, in the line of Korah; but because they sojourned in Mount Ephraim, or dwelt there, as Elkanah did; and it is well known that the Kohathites had cities given them in the tribe of Ephraim, Josh 21:5.
(e) De loc. Heb. fol. 88. K. (f) Palestin. Illustrat. tom. 2. p. 581.
1:21:2: Եւ էին նորա երկո՛ւ կանայք. անուն միումն Աննա, եւ անուն երկրորդին՝ Փեննանա. եւ էին Փեննայի որդիք, եւ Աննայի ո՛չ գոյր որդի[2827]։ [2827] Ոմանք. Եւ էին Փեննանայի որ՛՛... եւ Աննայի ո՛չ գոյին որդիք։
2 Նա երկու կին ունէր. մէկի անունն էր Աննա, իսկ երկրորդինը՝ Փեննանա:
2 Անիկա երկու կին ունէր, մէկուն անունը՝ Աննա ու միւսին անունը Փենանա էր։ Փենանա զաւակներ ունէր, բայց Աննա զաւակ չունէր։
Եւ էին նորա երկու կանայք. անուն միումն Աննա, եւ անուն երկրորդին` Փեննանա. եւ էին Փեննանայի որդիք եւ Աննայի ոչ գոյր որդի:

1:2: Եւ էին նորա երկո՛ւ կանայք. անուն միումն Աննա, եւ անուն երկրորդին՝ Փեննանա. եւ էին Փեննայի որդիք, եւ Աննայի ո՛չ գոյր որդի[2827]։
[2827] Ոմանք. Եւ էին Փեննանայի որ՛՛... եւ Աննայի ո՛չ գոյին որդիք։
2 Նա երկու կին ունէր. մէկի անունն էր Աննա, իսկ երկրորդինը՝ Փեննանա:
2 Անիկա երկու կին ունէր, մէկուն անունը՝ Աննա ու միւսին անունը Փենանա էր։ Փենանա զաւակներ ունէր, բայց Աննա զաւակ չունէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 у него были две жены: имя одной Анна, а имя другой Феннана; у Феннаны были дети, у Анны же не было детей.
1:2 καὶ και and; even τούτῳ ουτος this; he δύο δυο two γυναῖκες γυνη woman; wife ὄνομα ονομα name; notable τῇ ο the μιᾷ εις.1 one; unit Αννα αννα Anna καὶ και and; even ὄνομα ονομα name; notable τῇ ο the δευτέρᾳ δευτερος second Φεννανα φεννανα and; even ἦν ειμι be τῇ ο the Φεννανα φεννανα discipline καὶ και and; even τῇ ο the Αννα αννα Anna οὐκ ου not ἦν ειμι be παιδίον παιδιον toddler; little child
1:2 וְ wᵊ וְ and לֹו֙ lˌô לְ to שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two נָשִׁ֔ים nāšˈîm אִשָּׁה woman שֵׁ֤ם šˈēm שֵׁם name אַחַת֙ ʔaḥˌaṯ אֶחָד one חַנָּ֔ה ḥannˈā חַנָּה Hannah וְ wᵊ וְ and שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second פְּנִנָּ֑ה pᵊninnˈā פְּנִנָּה Peninnah וַ wa וְ and יְהִ֤י yᵊhˈî היה be לִ li לְ to פְנִנָּה֙ fᵊninnˌā פְּנִנָּה Peninnah יְלָדִ֔ים yᵊlāḏˈîm יֶלֶד boy וּ û וְ and לְ lᵊ לְ to חַנָּ֖ה ḥannˌā חַנָּה Hannah אֵ֥ין ʔˌên אַיִן [NEG] יְלָדִֽים׃ yᵊlāḏˈîm יֶלֶד boy
1:2. et habuit duas uxores nomen uni Anna et nomen secundae Fenenna fueruntque Fenennae filii Annae autem non erant liberiAnd he had two wives, the name of one was Anna, and the name of the other Phenenna. Phenenna had children: but Anna had no children.
2. and he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
1:2. And he had two wives: the name of one was Hannah, and the name of the second was Peninnah. And Peninnah had sons. But Hannah did not have children.
1:2. And he had two wives; the name of the one [was] Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
And he had two wives; the name of the one [was] Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children:

1:2 у него были две жены: имя одной Анна, а имя другой Феннана; у Феннаны были дети, у Анны же не было детей.
1:2
καὶ και and; even
τούτῳ ουτος this; he
δύο δυο two
γυναῖκες γυνη woman; wife
ὄνομα ονομα name; notable
τῇ ο the
μιᾷ εις.1 one; unit
Αννα αννα Anna
καὶ και and; even
ὄνομα ονομα name; notable
τῇ ο the
δευτέρᾳ δευτερος second
Φεννανα φεννανα and; even
ἦν ειμι be
τῇ ο the
Φεννανα φεννανα discipline
καὶ και and; even
τῇ ο the
Αννα αννα Anna
οὐκ ου not
ἦν ειμι be
παιδίον παιδιον toddler; little child
1:2
וְ wᵊ וְ and
לֹו֙ lˌô לְ to
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
נָשִׁ֔ים nāšˈîm אִשָּׁה woman
שֵׁ֤ם šˈēm שֵׁם name
אַחַת֙ ʔaḥˌaṯ אֶחָד one
חַנָּ֔ה ḥannˈā חַנָּה Hannah
וְ wᵊ וְ and
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
שֵּׁנִ֖ית ššēnˌîṯ שֵׁנִי second
פְּנִנָּ֑ה pᵊninnˈā פְּנִנָּה Peninnah
וַ wa וְ and
יְהִ֤י yᵊhˈî היה be
לִ li לְ to
פְנִנָּה֙ fᵊninnˌā פְּנִנָּה Peninnah
יְלָדִ֔ים yᵊlāḏˈîm יֶלֶד boy
וּ û וְ and
לְ lᵊ לְ to
חַנָּ֖ה ḥannˌā חַנָּה Hannah
אֵ֥ין ʔˌên אַיִן [NEG]
יְלָדִֽים׃ yᵊlāḏˈîm יֶלֶד boy
1:2. et habuit duas uxores nomen uni Anna et nomen secundae Fenenna fueruntque Fenennae filii Annae autem non erant liberi
And he had two wives, the name of one was Anna, and the name of the other Phenenna. Phenenna had children: but Anna had no children.
1:2. And he had two wives: the name of one was Hannah, and the name of the second was Peninnah. And Peninnah had sons. But Hannah did not have children.
1:2. And he had two wives; the name of the one [was] Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
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Adam Clarke: Commentary on the Bible - 1831
1:2: He had two wives - The custom of those times permitted polygamy; but wherever there was more than one wife, we find the peace of the family greatly disturbed by it.
The name of the one was Hannah - חנה Channah, which signifies fixed or settled, and the other פננה Peninnah, which signifies a jewel or pearl.
1 Kings (1 Samuel) 1:3
Albert Barnes: Notes on the Bible - 1834
1:2: He had two wives - Compare Gen 4:19. This was permitted by the law Deu 21:15, and sanctioned by the practice of Jacob Gen. 29, Ashur Ch1 4:5, Shaharaim Ch1 8:8, David Sa1 25:43, Joash Ch2 24:3, and others.
Hannah - i. e. "Beauty or charm," is the same as "Anna" Luk 2:36.
Peninnah - i. e. "a Pearl," is the same name in signification as "Marqaret."
The frequent recurrence of the mention of barrenness in those women who were afterward famous through their progeny (as Sarah, Rebekah, Rachel) coupled with the prophetic language of Hannah's song in 1 Sam. 2, justifies us in seeking a mystical sense. Besides the apparent purpose of marking the children so born as raised up for special purposes by divine Providence, the weakness and comparative barrenness of the Church of God, to be followed at the set time by her glorious triumph and immense increase, is probably intended to be foreshadowed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: two: Gen 4:19, Gen 4:23, Gen 29:23-29; Jdg 8:30; Mat 19:8
but: Gen 16:1, Gen 16:2, Gen 25:21, Gen 29:31; Jdg 13:2; Luk 1:7
John Gill
And he had two wives,.... Which, though connived at in those times, was contrary to the original law of marriage; and for which, though a good man, he was chastised, and had a great deal of vexation and trouble, the two wives not agreeing with each other; perhaps not having children by the one so soon as he hoped and wished for, he took another:
the name of the one was Hannah, and the name of the other Peninnah; the first name signifies "grace" or "gracious", and she was a woman who had the grace of God, and very probably was also very comely, beautiful, and acceptable, as she was in the sight of her husband; the other signifies a cornered gem, a precious stone or jewel, as the pearl, ruby, amethyst, &c. Very likely Hannah was his first wife, and having no children by her, he took Peninnah, who proved to be a rough diamond: and Peninnah had children, but Hannah had no children; how many Peninnah had is not said, perhaps ten; see 1Kings 1:8 and that Hannah had none was not because she was naturally barren, but because the Lord had shut up her womb, or restrained her from bearing children, to put her upon praying for one, and that the birth of Samuel might be the more remarkable: see 1Kings 1:5.
John Wesley
Two wives - As many had in those ages, tho' it was a transgression of the original institution of marriage. And it is probable that he took his second wife, namely, Peninnah, because Hannah was barren.
1:31:3: Եւ ելանէ՛ր այրն աւուրց յաւուրս ՚ի քաղաքէ իւրմէ յԱրիմաթեմայ՝ երկի՛ր պագանել, եւ զոհե՛լ Տեառն Աստուծոյ զօրութեանց ՚ի Սելով. եւ ա՛նդ Հեղի՝ եւ երկո՛ւ որդիք նորա Ոփնի եւ Փենէես՝ քահանա՛յք Տեառն[2828]։ [2828] Ոմանք. Եւ անդ էր Հեղի, եւ եր՛՛։ Ուր Ոսկան. Եւ էին անդ Հեղի, եւ եր՛՛։
3 Փեննանան ունէր որդիներ, իսկ Աննան որդի չունէր: Այդ մարդը տարէցտարի ելնում էր իր Արիմաթէմ քաղաքից, գնում էր Սելով զօրութիւնների Տէր Աստծուն երկրպագելու եւ զոհ մատուցելու: Այնտեղ էին նաեւ Հեղին եւ նրա երկու որդիները՝ Օփնին ու Փենեէսը, որոնք Տիրոջ քահանաներն էին:
3 Այն մարդը տարուէ տարի իր քաղաքէն կ’ելլէր, որպէս զի Սելովի մէջ զօրութիւններու Տէրոջը երկրպագութիւն ու զոհ մատուցանէ։ Հոն Հեղիի երկու որդիները՝ Ոփնի ու Փենէհէս՝ Տէրոջը քահանաներն էին։
Եւ ելանէր այրն աւուրց յաւուրս ի քաղաքէ իւրմէ [2]յԱրիմաթեմայ` երկիր պագանել, եւ զոհել Տեառն [3]Աստուծոյ զօրութեանց ի Սելով. եւ անդ [4]Հեղի եւ`` երկու որդիք [5]նորա Ոփնի եւ Փենեէս` քահանայք Տեառն:

1:3: Եւ ելանէ՛ր այրն աւուրց յաւուրս ՚ի քաղաքէ իւրմէ յԱրիմաթեմայ՝ երկի՛ր պագանել, եւ զոհե՛լ Տեառն Աստուծոյ զօրութեանց ՚ի Սելով. եւ ա՛նդ Հեղի՝ եւ երկո՛ւ որդիք նորա Ոփնի եւ Փենէես՝ քահանա՛յք Տեառն[2828]։
[2828] Ոմանք. Եւ անդ էր Հեղի, եւ եր՛՛։ Ուր Ոսկան. Եւ էին անդ Հեղի, եւ եր՛՛։
3 Փեննանան ունէր որդիներ, իսկ Աննան որդի չունէր: Այդ մարդը տարէցտարի ելնում էր իր Արիմաթէմ քաղաքից, գնում էր Սելով զօրութիւնների Տէր Աստծուն երկրպագելու եւ զոհ մատուցելու: Այնտեղ էին նաեւ Հեղին եւ նրա երկու որդիները՝ Օփնին ու Փենեէսը, որոնք Տիրոջ քահանաներն էին:
3 Այն մարդը տարուէ տարի իր քաղաքէն կ’ելլէր, որպէս զի Սելովի մէջ զօրութիւններու Տէրոջը երկրպագութիւն ու զոհ մատուցանէ։ Հոն Հեղիի երկու որդիները՝ Ոփնի ու Փենէհէս՝ Տէրոջը քահանաներն էին։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 И ходил этот человек из города своего в положенные дни поклоняться и приносить жертву Господу Саваофу в Силом; там {были} [Илий и] два сына его, Офни и Финеес, священниками Господа.
1:3 καὶ και and; even ἀνέβαινεν αναβαινω step up; ascend ὁ ο the ἄνθρωπος ανθρωπος person; human ἐξ εκ from; out of ἡμερῶν ημερα day εἰς εις into; for ἡμέρας ημερα day ἐκ εκ from; out of πόλεως πολις city αὐτοῦ αυτος he; him ἐξ εκ from; out of Αρμαθαιμ αρμαθαιμ worship καὶ και and; even θύειν θυω immolate; sacrifice τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God σαβαωθ σαβαωθ Tsebaoth εἰς εις into; for Σηλω σηλω and; even ἐκεῖ εκει there Ηλι ηλι.1 Hēli; Ili καὶ και and; even οἱ ο the δύο δυο two υἱοὶ υιος son αὐτοῦ αυτος he; him Οφνι οφνι and; even Φινεες φινεες priest τοῦ ο the κυρίου κυριος lord; master
1:3 וְ wᵊ וְ and עָלָה֩ ʕālˌā עלה ascend הָ hā הַ the אִ֨ישׁ ʔˌîš אִישׁ man הַ ha הַ the ה֤וּא hˈû הוּא he מֵֽ mˈē מִן from עִירֹו֙ ʕîrˌô עִיר town מִ mi מִן from יָּמִ֣ים׀ yyāmˈîm יֹום day יָמִ֔ימָה yāmˈîmā יֹום day לְ lᵊ לְ to הִֽשְׁתַּחֲוֹ֧ת hˈištaḥᵃwˈōṯ חוה bow down וְ wᵊ וְ and לִ li לְ to זְבֹּ֛חַ zᵊbbˈōₐḥ זבח slaughter לַ la לְ to יהוָ֥ה [yhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service בְּ bᵊ בְּ in שִׁלֹ֑ה šilˈō שִׁלֹה Shiloh וְ wᵊ וְ and שָׁ֞ם šˈām שָׁם there שְׁנֵ֣י šᵊnˈê שְׁנַיִם two בְנֵֽי־ vᵊnˈê- בֵּן son עֵלִ֗י ʕēlˈî עֵלִי Eli חָפְנִי֙ ḥofnˌî חָפְנִי Hophni וּ û וְ and פִ֣נְחָ֔ס fˈinḥˈās פִּינְחָס Phinehas כֹּהֲנִ֖ים kōhᵃnˌîm כֹּהֵן priest לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
1:3. et ascendebat vir ille de civitate sua statutis diebus ut adoraret et sacrificaret Domino exercituum in Silo erant autem ibi duo filii Heli Ofni et Finees sacerdotes DominiAnd this man went up out of his city upon the appointed days, to adore and to offer sacrifice to the Lord of hosts in Silo. And the two sons of Heli, Ophni and Phinees, were there priests of the Lord.
3. And this man went up out of his city from year to year to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, priests unto the LORD, were there.
1:3. And this man went up from his city, on the established days, so that he might adore and sacrifice to the Lord of hosts at Shiloh. Now the two sons of Eli, Hophni and Phinehas, priests of the Lord, were in that place.
1:3. And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there.
And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there:

1:3 И ходил этот человек из города своего в положенные дни поклоняться и приносить жертву Господу Саваофу в Силом; там {были} [Илий и] два сына его, Офни и Финеес, священниками Господа.
1:3
καὶ και and; even
ἀνέβαινεν αναβαινω step up; ascend
ο the
ἄνθρωπος ανθρωπος person; human
ἐξ εκ from; out of
ἡμερῶν ημερα day
εἰς εις into; for
ἡμέρας ημερα day
ἐκ εκ from; out of
πόλεως πολις city
αὐτοῦ αυτος he; him
ἐξ εκ from; out of
Αρμαθαιμ αρμαθαιμ worship
καὶ και and; even
θύειν θυω immolate; sacrifice
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
σαβαωθ σαβαωθ Tsebaoth
εἰς εις into; for
Σηλω σηλω and; even
ἐκεῖ εκει there
Ηλι ηλι.1 Hēli; Ili
καὶ και and; even
οἱ ο the
δύο δυο two
υἱοὶ υιος son
αὐτοῦ αυτος he; him
Οφνι οφνι and; even
Φινεες φινεες priest
τοῦ ο the
κυρίου κυριος lord; master
1:3
וְ wᵊ וְ and
עָלָה֩ ʕālˌā עלה ascend
הָ הַ the
אִ֨ישׁ ʔˌîš אִישׁ man
הַ ha הַ the
ה֤וּא hˈû הוּא he
מֵֽ mˈē מִן from
עִירֹו֙ ʕîrˌô עִיר town
מִ mi מִן from
יָּמִ֣ים׀ yyāmˈîm יֹום day
יָמִ֔ימָה yāmˈîmā יֹום day
לְ lᵊ לְ to
הִֽשְׁתַּחֲוֹ֧ת hˈištaḥᵃwˈōṯ חוה bow down
וְ wᵊ וְ and
לִ li לְ to
זְבֹּ֛חַ zᵊbbˈōₐḥ זבח slaughter
לַ la לְ to
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
בְּ bᵊ בְּ in
שִׁלֹ֑ה šilˈō שִׁלֹה Shiloh
וְ wᵊ וְ and
שָׁ֞ם šˈām שָׁם there
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
בְנֵֽי־ vᵊnˈê- בֵּן son
עֵלִ֗י ʕēlˈî עֵלִי Eli
חָפְנִי֙ ḥofnˌî חָפְנִי Hophni
וּ û וְ and
פִ֣נְחָ֔ס fˈinḥˈās פִּינְחָס Phinehas
כֹּהֲנִ֖ים kōhᵃnˌîm כֹּהֵן priest
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
1:3. et ascendebat vir ille de civitate sua statutis diebus ut adoraret et sacrificaret Domino exercituum in Silo erant autem ibi duo filii Heli Ofni et Finees sacerdotes Domini
And this man went up out of his city upon the appointed days, to adore and to offer sacrifice to the Lord of hosts in Silo. And the two sons of Heli, Ophni and Phinees, were there priests of the Lord.
1:3. And this man went up from his city, on the established days, so that he might adore and sacrifice to the Lord of hosts at Shiloh. Now the two sons of Eli, Hophni and Phinehas, priests of the Lord, were in that place.
1:3. And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: В Силоме (на севере от Иерусалима, в колене Ефрема) находился в это время Дом Господень, т. е. Скиния. Илий был при ней первосвященником (и вместе судьей народа), а Офни и Финеес - священниками.

Положенные дни, в которые Елкана ходил в Силом приносить жертвы Господу Богу, были праздники: Пасхи, Пятидесятницы и Кущей, когда все евреи мужского пола обязаны были (Исх. XXXIV:23; Втор. XVI:16) являться к Скинии и приносить здесь свои жертвы. В отношении лиц женского пола отмеченный закон не был обязательным как потому, что мужчины рассматривались здесь представителями вообще всего своего семейства, так и потому, что сравнительная слабость и некоторые особенности телесной жизни женщин мешали им исполнять предписание с должной аккуратностью. Но отсутствие прямого предписания не мешало, конечно, благочестивым женщинам, в случае возможности, добровольно сопутствовать мужчинам в их паломничестве к Дому Господню, как мы это и видим из дальнейших стихов главы.
Adam Clarke: Commentary on the Bible - 1831
1:3: Went up out of his city yearly to worship - As the ark was at Shiloh, there was the temple of God, and thither all the males were bound by the law to go once a year, on each of the great national festivals: viz., the passover, pentecost, and feast of tabernacles.
The Lord of hosts - יהוה צבאות Yehovah tsebaoth, Jehovah of armies. As all the heavenly bodies were called the hosts of heaven, צבא השמים tseba hashshamayim, Jehovah being called Lord of this host showed that he was their Maker and Governor; and consequently He, not they, was the proper object of religious worship. The sun, moon, planets, and stars, were the highest objects of religious worship to the heathens in general. The Jewish religion, teaching the knowledge of a Being who was the Lord of all these, showed at once its superiority to all that heathenism could boast. This is the first place where Lord of hosts is mentioned in the Bible; and this is so much in the style of the prophets Isaiah, Jeremiah, etc., that it gives some weight to the supposition that this book was written by a person who lived in or after the times of these prophets. See the preface.
1 Kings (1 Samuel) 1:4
Albert Barnes: Notes on the Bible - 1834
1:3: It is likely that during the unsettled times of the Judges Jdg 21:25 the attendance of Israelites at the three Festivals Exo 34:23; Deu 16:16 fell into desuetude or great irregularity, and this one feast (see the marginal reference), which may have coincided with the Feast of Pentecost or tabernacles, may have been substituted for them.
The Lord of Hosts - This title of Yahweh which, with some variations, is found upward of 260 times in the Old Testament, occurs here for the first time. The meaning of the word "hosts" is doubtless the same as that of "army" Dan 4:35 and includes all the myriads of holy Angels who people the celestial spheres Kg1 22:19. It is probably with reference to the idolatrous worship of the Host of heaven that the title the "Lord of Hosts" was given to the true God, as asserting His universal supremacy (see Neh 9:6). In the New Testament the phrase only occurs once Jam 5:4.
And the two sons ... - It should be, "and there the two sons of Eli, Hophni and Phinehas, were priests to the Lord," i. e. performed the functions of priests, in the old age of Eli Sa1 4:18, who is represented Sa1 1:9 as sitting on a seat in the temple. The reading of the Greek Version "Eli was there, and his two sons, Hophni and Phinehas, priests of the Lord," is quite unnecessary, and indeed destroys the sense. The information here given concerning the sons of Eli is followed up in Sa1 2:12 ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: yearly: Heb. from year to year, Exo 23:14, Exo 23:17, Exo 34:23; Deu 16:16; Luk 2:41
to worship: Deu 12:5-7, Deu 12:11-14
Shiloh: Sa1 1:9; Jos 18:1; Jdg 18:31; Psa 78:60; Jer 7:12-14
And the: Sa1 1:9, Sa1 2:12-17, Sa1 2:34, Sa1 3:13, Sa1 4:4, Sa1 4:11, Sa1 4:17, Sa1 4:18
Geneva 1599
And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in (b) Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there.
(b) For the ark was there at that time.
John Gill
This man went up out of his city yearly,.... From year to year; or, as the Targum, from the time of the solemn appointed feast to the solemn appointed feast, from one to another; there were three of them in the year, at which all the males in Israel were to appear at the tabernacle; and being a Levite, this man was the more careful to observe this rule. He is said to "go up" out of his city, which was Ramathaim or Ramah; for though it was built on an eminence, from whence it had its name, yet Shiloh, whither he went, was higher; that being, as Adrichomius says (a), on the highest mountain of all round about Jerusalem, and the highest of all the mountains of the holy land. So that as he first went down the hill from Ramah, he went up an high ascent to Shiloh, which is the place he went up to as follows:
to worship and to sacrifice unto the Lord of hosts in Shiloh; where the tabernacle was, the place of worship, and the altar of burnt offerings, on which sacrifices were offered. This place, according to Bunting (b), was twelve miles from Ramah, though others say it was not more than seven miles from it; hither he went to worship, or bow before the Lord; to pray unto him, as it is commonly interpreted; and being put before sacrifice, is said to be preferable to that, and more acceptable to God, and more eligible to be done in the tabernacle or temple than at home; see Lk 18:10 and though he is said to go up to sacrifice, it is not to be understood of his performing it himself, but by others, by the priest; for he himself was a Levite and could not offer sacrifices. This is the first time that mention is made of this title of Jehovah, Lord of hosts, of all the hosts and armies in heaven and in earth, the Lord of Sabaoth, as in Jas 5:4 from an "host", or army; and from hence the Heathens called some of their deities by the name of Sabazius, as Jupiter Sabazius (c); and the Phrygians and Thracians used to call Bacchus Sabazius, and other Grecians following them did the same (d):
and the two sons of Eli, Hophni and Phinehas the priests of the Lord, were there; Eli was the next judge of Israel after Samson, and who also was the high priest, as is generally supposed; but when and how the high priesthood came into his family is nowhere said, who was a descendant of Ithamar, the younger son of Aaron, in whose line it continued to the time of Solomon; and Josephus (e) places three between Phinehas and Eli, who were all of the line of Eleazar, whom he calls Abiezer, Bouci, and Ozis; but their Scripture names are Abishua, Bukki, and Uzzi, 1Chron 6:50. And according to him, after Uzzi came Eli to be high priest, and therefore must be the first of the line of Ithamar that was in that office. His two sons are mentioned as officiating as priests in Shiloh, at the time Elkanah used to go yearly thither to worship and sacrifice; who were very wicked men, as appears by an after account of them; and it is generally thought that this is observed here, to show that the wickedness of these priests did not hinder this good man from doing his duty; nor did he make use of it as an excuse for not attending the worship of the sanctuary.
(a) Theatrum Terrae Sanct. p. 30. So Sandys's Travels, l. 3. p. 157. (b) Travels of the Patriarchs, &c. p. 122. (c) Valer. Maxim. l. 1. c. 3. Vid. D. Herbert de Cherbury de Relig. Gent. c. 3. p. 22. (d) Diodor. Sicul. Bibliothec. l. 3. p. 212. Harpocration in voce Lucian. Concil. deor. sect. 4. Cicero de legibus. l. 2. Aristophan vespae, v. 9, 10. Aves, 582. & Scholia in ib. Lysistrate, p. 860. & Scholia in ib. (e) Antiqu. l. 5. c. 11. sect. 5.
John Wesley
Yearly - At the three solemn feasts, when he, together with all other males were obliged to go to worship God in the place appointed; and at other times, when he as a Levite, was to go thither in his course. To sacrifice - Not in his own person, which the Levites could not do, but by the priests. Were there - Or, were the priests of the Lord there, under their father Eli, who is generally conceived to have been the high - priest, but being very old and infirm, his sons ministered in his stead. This is the first time in scripture, that God is called the Lord of hosts or Armies. Probably Samuel was the first who used this title of God, for the comfort of Israel, at the time when their armies were few and feeble, and those of their enemies many and mighty.
Robert Jamieson, A. R. Fausset and David Brown
this man went up out of his city yearly to worship in Shiloh--In that place was the "earth's one sanctuary," and thither he repaired at the three solemn feasts, accompanied by his family at one of them--probably the passover. Although a Levite, he could not personally offer a sacrifice--that was exclusively the office of the priests; and his piety in maintaining a regular attendance on the divine ordinances is the more worthy of notice because the character of the two priests who administered them was notoriously bad. But doubtless he believed, and acted on the belief, that the ordinances were "effectual means of salvation, not from any virtue in them, or in those who administered them, but from the grace of God being communicated through them."
1:41:4: Եւ եղեւ օ՛ր մի եւ զոհեա՛ց Եղկանա. եւ ետ Փենանայի կնոջ իւրում, եւ ուստերա՛ց նորա եւ դստերաց նորա մասունս.
4 Եղկանան իր զոհ մատուցած օրը իր կին Փեննանային, նրա որդիներին ու դուստրերին բաժիններ տուեց:
4 Եղկանա իր զոհ մատուցած օրը իր կնոջ Փենանային եւ անոր տղաքներուն ու աղջիկներուն մէկ–մէկ բաժին տուաւ,
Եւ եղեւ օր մի եւ զոհեաց Եղկանա, եւ ետ Փեննանայի կնոջ իւրում եւ ուստերաց նորա եւ դստերաց նորա մասունս:

1:4: Եւ եղեւ օ՛ր մի եւ զոհեա՛ց Եղկանա. եւ ետ Փենանայի կնոջ իւրում, եւ ուստերա՛ց նորա եւ դստերաց նորա մասունս.
4 Եղկանան իր զոհ մատուցած օրը իր կին Փեննանային, նրա որդիներին ու դուստրերին բաժիններ տուեց:
4 Եղկանա իր զոհ մատուցած օրը իր կնոջ Փենանային եւ անոր տղաքներուն ու աղջիկներուն մէկ–մէկ բաժին տուաւ,
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 В тот день, когда Елкана приносил жертву, давал Феннане, жене своей, и всем сыновьям ее и дочерям ее части;
1:4 καὶ και and; even ἐγενήθη γινομαι happen; become ἡμέρᾳ ημερα day καὶ και and; even ἔθυσεν θυω immolate; sacrifice Ελκανα ελκανα and; even ἔδωκεν διδωμι give; deposit τῇ ο the Φεννανα φεννανα woman; wife αὐτοῦ αυτος he; him καὶ και and; even τοῖς ο the υἱοῖς υιος son αὐτῆς αυτος he; him καὶ και and; even ταῖς ο the θυγατράσιν θυγατηρ daughter αὐτῆς αυτος he; him μερίδας μερις portion
1:4 וַ wa וְ and יְהִ֣י yᵊhˈî היה be הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וַ wa וְ and יִּזְבַּ֖ח yyizbˌaḥ זבח slaughter אֶלְקָנָ֑ה ʔelqānˈā אֶלְקָנָה Elkanah וְ wᵊ וְ and נָתַ֞ן nāṯˈan נתן give לִ li לְ to פְנִנָּ֣ה fᵊninnˈā פְּנִנָּה Peninnah אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman וּֽ ˈû וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בָּנֶ֛יהָ bānˈeʸhā בֵּן son וּ û וְ and בְנֹותֶ֖יהָ vᵊnôṯˌeʸhā בַּת daughter מָנֹֽות׃ mānˈôṯ מָנָה portion
1:4. venit ergo dies et immolavit Helcana deditque Fenennae uxori suae et cunctis filiis eius et filiabus partesNow the day came, and Elcana offered sacrifice, and gave to Phenenna, his wife, and to all her sons and daughters, portions:
4. And when the day came that Elkanah sacrificed, he gave to Peninnah his wife, and to all her sons and her daughters portions:
1:4. Then the day arrived, and Elkanah immolated. And he gave portions to his wife Peninnah, and to all her sons and daughters.
1:4. And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:
And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:

1:4 В тот день, когда Елкана приносил жертву, давал Феннане, жене своей, и всем сыновьям ее и дочерям ее части;
1:4
καὶ και and; even
ἐγενήθη γινομαι happen; become
ἡμέρᾳ ημερα day
καὶ και and; even
ἔθυσεν θυω immolate; sacrifice
Ελκανα ελκανα and; even
ἔδωκεν διδωμι give; deposit
τῇ ο the
Φεννανα φεννανα woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
αὐτῆς αυτος he; him
καὶ και and; even
ταῖς ο the
θυγατράσιν θυγατηρ daughter
αὐτῆς αυτος he; him
μερίδας μερις portion
1:4
וַ wa וְ and
יְהִ֣י yᵊhˈî היה be
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וַ wa וְ and
יִּזְבַּ֖ח yyizbˌaḥ זבח slaughter
אֶלְקָנָ֑ה ʔelqānˈā אֶלְקָנָה Elkanah
וְ wᵊ וְ and
נָתַ֞ן nāṯˈan נתן give
לִ li לְ to
פְנִנָּ֣ה fᵊninnˈā פְּנִנָּה Peninnah
אִשְׁתֹּ֗ו ʔištˈô אִשָּׁה woman
וּֽ ˈû וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בָּנֶ֛יהָ bānˈeʸhā בֵּן son
וּ û וְ and
בְנֹותֶ֖יהָ vᵊnôṯˌeʸhā בַּת daughter
מָנֹֽות׃ mānˈôṯ מָנָה portion
1:4. venit ergo dies et immolavit Helcana deditque Fenennae uxori suae et cunctis filiis eius et filiabus partes
Now the day came, and Elcana offered sacrifice, and gave to Phenenna, his wife, and to all her sons and daughters, portions:
1:4. Then the day arrived, and Elkanah immolated. And he gave portions to his wife Peninnah, and to all her sons and daughters.
1:4. And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Имеется в виду мирная жертва. Особенность ее состояла, между прочим, в том, что, по сожжении тука на жертвеннике и отделении грудинки и плеча в пользу священников, все прочее возвращалось принесшему жертву и служило обыкновенно для священной трапезы около Скинии, в знак общения с Богом. Помимо семейства жертвоприносителя, в священной трапезе благочестивого израильтянина принимали участие и левиты, а также рабы и бедные (Лев. VII:11, 21, 29-34; Втор. XVI:11).
Adam Clarke: Commentary on the Bible - 1831
1:4: He gave - portions - The sacrifices which were made were probably peace-offerings, of which the blood was poured out at the foot of the altar; the fat was burnt on the fire; the breast and right shoulder were the portion of the priest, and the rest belonged to him who made the offering; on it he and his family feasted, each receiving his portion; and to these feasts God commands them to invite the Levite, the poor, the widow, and the orphan, Deu 16:11.
1 Kings (1 Samuel) 1:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: offered: Lev 3:4, Lev 7:15; Deu 12:5-7, Deu 12:17, Deu 16:11
John Gill
And when the time was that Elkanah offered,.... That is, brought his offering to the priest, to offer it for him, which was at one of the three festivals. According to R. Joshua Ben Levi (f), this was at the time of Pentecost; but Abarbinel thinks it was at the time of the ingathering of the fruits of the earth, which was a time of rejoicing, even the feast of tabernacles, and which is most likely:
he gave to Peninnah his wife, and to all her sons and her daughters, portions; parts of the offering, everyone a part, or portion; by which it appears, that this was a peace offering he offered, the greater part of which belonged to the owner, and which he made a feast of for his family and friends; see Deut 12:5. Jerom (g) interprets these portions of garments.
(f) Apud Kimchium in loc. (g) Trad. Heb. in lib. Reg. fol. 74. H.
John Wesley
Portions - Out of the sacrifice of his peace - offerings, the greatest part whereof fell to the offerer, and was eaten by him, and his friends or guests, before the Lord. And out of this he gave them all portions, as the master of the feast used to do to the guests.
Robert Jamieson, A. R. Fausset and David Brown
when . . . Elkanah offered, he gave to Peninnah . . . portions--The offerer received back the greater part of the peace offerings, which he and his family or friends were accustomed to eat at a social feast before the Lord. (See on Lev 3:3; Deut 12:12). It was out of these consecrated viands Elkanah gave portions to all the members of his family; but "unto Hannah he gave a worthy portion"; that is, a larger choice, according to the Eastern fashion of showing regard to beloved or distinguished guests. (See on 1Kings 9:24; also see on Gen 43:34).
1:51:5: եւ Աննայի ետ մա՛սն մի. զի ո՛չ գոյր նորա որդի։ Բայց զԱննա՛ սիրէր Եղկանա՝ առաւել քան զՓեննանա. եւ Տէր փակեաց զարգանդ նորա.
5 Իսկ Աննային մէկ[1] բաժին տուեց, քանզի նա որդի չունէր: Եղկանան, սակայն, Աննային առաւել էր սիրում, քան Փեննանային, քանզի Տէրը փակել էր նրա արգանդը, որպէսզի նրան որդի չպարգեւելով՝ տառապանք ու տրտմութիւն պատճառի նրան:[1] 1. Այլ բնագրերում՝ կրկնակի:
5 Իսկ Աննային կրկին* բաժին տուաւ, քանզի անիկա Աննան կը սիրէր. բայց Տէրը անոր արգանդը գոցեր էր։
եւ Աննայի ետ մասն [6]մի զի ոչ գոյր նորա որդի. բայց զԱննա սիրէր Եղկանա առաւել քան զՓեննանա, եւ`` Տէր փակեաց զարգանդ նորա:

1:5: եւ Աննայի ետ մա՛սն մի. զի ո՛չ գոյր նորա որդի։ Բայց զԱննա՛ սիրէր Եղկանա՝ առաւել քան զՓեննանա. եւ Տէր փակեաց զարգանդ նորա.
5 Իսկ Աննային մէկ[1] բաժին տուեց, քանզի նա որդի չունէր: Եղկանան, սակայն, Աննային առաւել էր սիրում, քան Փեննանային, քանզի Տէրը փակել էր նրա արգանդը, որպէսզի նրան որդի չպարգեւելով՝ տառապանք ու տրտմութիւն պատճառի նրան:
[1] 1. Այլ բնագրերում՝ կրկնակի:
5 Իսկ Աննային կրկին* բաժին տուաւ, քանզի անիկա Աննան կը սիրէր. բայց Տէրը անոր արգանդը գոցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Анне же давал часть особую, [так как у нее не было детей], ибо любил Анну [более, нежели Феннану], хотя Господь заключил чрево ее.
1:5 καὶ και and; even τῇ ο the Αννα αννα Anna ἔδωκεν διδωμι give; deposit μερίδα μερις portion μίαν εις.1 one; unit ὅτι οτι since; that οὐκ ου not ἦν ειμι be αὐτῇ αυτος he; him παιδίον παιδιον toddler; little child πλὴν πλην besides; only ὅτι οτι since; that τὴν ο the Ανναν ανναν love Ελκανα ελκανα over; for ταύτην ουτος this; he καὶ και and; even κύριος κυριος lord; master ἀπέκλεισεν αποκλειω shut up τὰ ο the περὶ περι about; around τὴν ο the μήτραν μητρα womb αὐτῆς αυτος he; him
1:5 וּ û וְ and לְ lᵊ לְ to חַנָּ֕ה ḥannˈā חַנָּה Hannah יִתֵּ֛ן yittˈēn נתן give מָנָ֥ה mānˌā מָנָה portion אַחַ֖ת ʔaḥˌaṯ אֶחָד one אַפָּ֑יִם ʔappˈāyim אַף nose כִּ֤י kˈî כִּי that אֶת־ ʔeṯ- אֵת [object marker] חַנָּה֙ ḥannˌā חַנָּה Hannah אָהֵ֔ב ʔāhˈēv אהב love וַֽ wˈa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH סָגַ֥ר sāḡˌar סגר close רַחְמָֽהּ׃ raḥmˈāh רֶחֶם womb
1:5. Annae autem dedit partem unam tristis quia Annam diligebat Dominus autem concluserat vulvam eiusBut to Anna he gave one portion with sorrow, because he loved Anna. And the Lord had shut up her womb.
5. but unto Hannah he gave a double portion: for he loved Hannah, but the LORD had shut up her womb.
1:5. But to Hannah he gave one portion with sorrow. For he loved Hannah, but the Lord had closed her womb.
1:5. But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.
But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb:

1:5 Анне же давал часть особую, [так как у нее не было детей], ибо любил Анну [более, нежели Феннану], хотя Господь заключил чрево ее.
1:5
καὶ και and; even
τῇ ο the
Αννα αννα Anna
ἔδωκεν διδωμι give; deposit
μερίδα μερις portion
μίαν εις.1 one; unit
ὅτι οτι since; that
οὐκ ου not
ἦν ειμι be
αὐτῇ αυτος he; him
παιδίον παιδιον toddler; little child
πλὴν πλην besides; only
ὅτι οτι since; that
τὴν ο the
Ανναν ανναν love
Ελκανα ελκανα over; for
ταύτην ουτος this; he
καὶ και and; even
κύριος κυριος lord; master
ἀπέκλεισεν αποκλειω shut up
τὰ ο the
περὶ περι about; around
τὴν ο the
μήτραν μητρα womb
αὐτῆς αυτος he; him
1:5
וּ û וְ and
לְ lᵊ לְ to
חַנָּ֕ה ḥannˈā חַנָּה Hannah
יִתֵּ֛ן yittˈēn נתן give
מָנָ֥ה mānˌā מָנָה portion
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
אַפָּ֑יִם ʔappˈāyim אַף nose
כִּ֤י kˈî כִּי that
אֶת־ ʔeṯ- אֵת [object marker]
חַנָּה֙ ḥannˌā חַנָּה Hannah
אָהֵ֔ב ʔāhˈēv אהב love
וַֽ wˈa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
סָגַ֥ר sāḡˌar סגר close
רַחְמָֽהּ׃ raḥmˈāh רֶחֶם womb
1:5. Annae autem dedit partem unam tristis quia Annam diligebat Dominus autem concluserat vulvam eius
But to Anna he gave one portion with sorrow, because he loved Anna. And the Lord had shut up her womb.
1:5. But to Hannah he gave one portion with sorrow. For he loved Hannah, but the Lord had closed her womb.
1:5. But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Часть особую, т. е. выбранную с особенным вниманием и любовью.

Xотя Господь заключил чрево ее. Рассуждая по поводу означенных слов, блаж. Феодорит замечает: "Сие научает читателей не на брак полагать надежду, но Творца призывать на помощь. Ибо как земледельцу принадлежит ввергнуть семена в землю, а Богу - привести посеянное в совершенство, так и браку предоставлено общение, помочь же естеству и образовать живое существо есть Божие дело" (Толк. на 1: Цар., вопр. 3).
Adam Clarke: Commentary on the Bible - 1831
1:5: Unto Hannah he gave a worthy portion - The Hebrew here is very obscure, יתן מנה אחת אפים yitten manah achath appayim; he gave her one portion of two faces; which the Syriac renders, he gave her one Double Part; and the Chaldee, he gave her one Chosen part; the Arabic is nearly the same; the Vulgate Annae autem dedit unam partem tristis, but to Anna he being sorrowful gave one part. As the shew-bread that was presented to the Lord was called לחם פנים lechem panim, the bread of faces, because it was placed before the face or appearances of the Lord; probably this was called מנה אפים manah appayim, because it was the portion that belonged to, or was placed before, the person who had offered the sacrifice. On this ground it might be said that Elkanah gave Hannah his own portion or a part of that which was placed before himself. Whatever it was, it was intended as a proof of his especial love to her; for, it is added, he loved Hannah.
1 Kings (1 Samuel) 1:6
Albert Barnes: Notes on the Bible - 1834
1:5: A worthy portion - Probably as in the margin. Naturally she would have had a single portion of the sacrifice (compare Sa1 9:23), but because of his love to her he gave her a double portion, enough for two people (compare Gen 43:34).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: a worthy portion: or, a double portion, The Hebrew phrase, manah achath appayim, is correctly rendered by Gesenius, ein Stud fur zwei personen, doppelle Portion, "a portion for two persons, a double portion;" for aph in Hebrew, and προσωπον in Greek, which literally mean a face, are used for a person. Gen 43:34, Gen 45:22
he loved: Gen 29:30, Gen 29:31; Deu 21:15
shut up: Gen 20:18, Gen 30:2
Geneva 1599
But unto Hannah he gave a worthy (c) portion; for he loved Hannah: but the LORD had shut up her womb.
(c) Some read, a portion with a hearty cheer.
John Gill
But unto Hannah he gave a worthy portion,.... Or, one choice portion, as the Targum; the best part or portion in the peace offering, of what the priest had not; he had the breast and the right shoulder, the next best piece he gave to Hannah; and the word being of the dual number, some render it a double portion; others, "one part of two faces" (h); which Jerom interprets, which might be received with a cheerful countenance, it was so good and excellent in its kind; others interpret it that he gave it with a sorrowful (i) and displeased countenance, because of the reason following, that she had no children; but Ben Gersom understands it of a part or portion of meat that had two faces or appearances; that he gave her one of the pieces, one part of which was very fat, and the other had no fat on it, so that she might choose what she liked best:
for he loved Hannah; loved her best, and therefore did everything to please her, and make her comfortable under her affliction for want of children, and to express his tender affection for her:
but the Lord had shut up her womb; restrained her from conception, and bearing children; see Gen 20:18 or "though the Lord had shut up her womb" (k); this did not abate his love to her.
(h) "unam portionem duarum facicrum", Sanctius Belgae. (i) Sic Stockins, p. 79. (k) "quanquam Jehovah", Piscator.
John Wesley
Shut up her womb - Yet Elkanah did not withdraw his love from her. To abate out just love to any relation, for the sake of any infirmity which they cannot help, is to add affliction to the afflicted.
1:61:6: զի ո՛չ ետ նմա որդի, ըստ նեղութեան իւրում, եւ ըստ տրտմութեան անձին իւրոյ. եւ տրտմեա՛լ էր վասն այնորիկ՝ զի փակեաց Տէր զարգանդ նորա առ ՚ի չտալոյ նմա որդի[2829]։ [2829] Բազումք. Զի ո՛չ ետ նմա Տէր որդի։
6 Եղկանան տրտմել էր, որ Տէրը փակել էր նրա արգանդը, որպէսզի նրան որդի չպարգեւի:
6 Անոր նախանձորդը՝ Փենանա՝ զանիկա կսկծեցնելու համար խիստ վշտացուց, որովհետեւ Տէրը անոր արգանդը գոցեր էր։
[7]զի ոչ ետ նմա որդի` ըստ նեղութեան իւրում եւ ըստ տրտմութեան անձին իւրոյ. եւ տրտմեալ էր վասն այնորիկ``. զի փակեաց Տէր զարգանդ նորա [8]առ ի չտալոյ նմա որդի:

1:6: զի ո՛չ ետ նմա որդի, ըստ նեղութեան իւրում, եւ ըստ տրտմութեան անձին իւրոյ. եւ տրտմեա՛լ էր վասն այնորիկ՝ զի փակեաց Տէր զարգանդ նորա առ ՚ի չտալոյ նմա որդի[2829]։
[2829] Բազումք. Զի ո՛չ ետ նմա Տէր որդի։
6 Եղկանան տրտմել էր, որ Տէրը փակել էր նրա արգանդը, որպէսզի նրան որդի չպարգեւի:
6 Անոր նախանձորդը՝ Փենանա՝ զանիկա կսկծեցնելու համար խիստ վշտացուց, որովհետեւ Տէրը անոր արգանդը գոցեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 Соперница ее сильно огорчала ее, побуждая ее к ропоту на то, что Господь заключил чрево ее.
1:6 ὅτι οτι since; that οὐκ ου not ἔδωκεν διδωμι give; deposit αὐτῇ αυτος he; him κύριος κυριος lord; master παιδίον παιδιον toddler; little child κατὰ κατα down; by τὴν ο the θλῖψιν θλιψις pressure αὐτῆς αυτος he; him καὶ και and; even κατὰ κατα down; by τὴν ο the ἀθυμίαν αθυμια the θλίψεως θλιψις pressure αὐτῆς αυτος he; him καὶ και and; even ἠθύμει αθυμεω despondent διὰ δια through; because of τοῦτο ουτος this; he ὅτι οτι since; that συνέκλεισεν συγκλειω confine; catch κύριος κυριος lord; master τὰ ο the περὶ περι about; around τὴν ο the μήτραν μητρα womb αὐτῆς αυτος he; him τοῦ ο the μὴ μη not δοῦναι διδωμι give; deposit αὐτῇ αυτος he; him παιδίον παιδιον toddler; little child
1:6 וְ wᵊ וְ and כִֽעֲסַ֤תָּה ḵˈiʕᵃsˈattā כעס be discontent צָֽרָתָהּ֙ ṣˈārāṯāh צָרָה rival wife גַּם־ gam- גַּם even כַּ֔עַס kˈaʕas כַּעַס grief בַּ ba בְּ in עֲב֖וּר ʕᵃvˌûr עֲבוּר way הַרְּעִמָ֑הּ harrᵊʕimˈāh רעם be disconcerted כִּֽי־ kˈî- כִּי that סָגַ֥ר sāḡˌar סגר close יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance רַחְמָֽהּ׃ raḥmˈāh רֶחֶם womb
1:6. adfligebat quoque eam aemula eius et vehementer angebat in tantum ut exprobraret quod conclusisset Dominus vulvam eiusHer rival also afflicted her, and troubled her exceedingly, insomuch that she upbraided her, that the Lord had shut up her womb:
6. And her rival provoked her sore, for to make her fret, because the LORD had shut up her womb.
1:6. And her rival afflicted her and vehemently distressed her, to a great extent, for she rebuked her that the Lord had closed her womb.
1:6. And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.
And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb:

1:6 Соперница ее сильно огорчала ее, побуждая ее к ропоту на то, что Господь заключил чрево ее.
1:6
ὅτι οτι since; that
οὐκ ου not
ἔδωκεν διδωμι give; deposit
αὐτῇ αυτος he; him
κύριος κυριος lord; master
παιδίον παιδιον toddler; little child
κατὰ κατα down; by
τὴν ο the
θλῖψιν θλιψις pressure
αὐτῆς αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
ἀθυμίαν αθυμια the
θλίψεως θλιψις pressure
αὐτῆς αυτος he; him
καὶ και and; even
ἠθύμει αθυμεω despondent
διὰ δια through; because of
τοῦτο ουτος this; he
ὅτι οτι since; that
συνέκλεισεν συγκλειω confine; catch
κύριος κυριος lord; master
τὰ ο the
περὶ περι about; around
τὴν ο the
μήτραν μητρα womb
αὐτῆς αυτος he; him
τοῦ ο the
μὴ μη not
δοῦναι διδωμι give; deposit
αὐτῇ αυτος he; him
παιδίον παιδιον toddler; little child
1:6
וְ wᵊ וְ and
כִֽעֲסַ֤תָּה ḵˈiʕᵃsˈattā כעס be discontent
צָֽרָתָהּ֙ ṣˈārāṯāh צָרָה rival wife
גַּם־ gam- גַּם even
כַּ֔עַס kˈaʕas כַּעַס grief
בַּ ba בְּ in
עֲב֖וּר ʕᵃvˌûr עֲבוּר way
הַרְּעִמָ֑הּ harrᵊʕimˈāh רעם be disconcerted
כִּֽי־ kˈî- כִּי that
סָגַ֥ר sāḡˌar סגר close
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
בְּעַ֥ד bᵊʕˌaḏ בַּעַד distance
רַחְמָֽהּ׃ raḥmˈāh רֶחֶם womb
1:6. adfligebat quoque eam aemula eius et vehementer angebat in tantum ut exprobraret quod conclusisset Dominus vulvam eius
Her rival also afflicted her, and troubled her exceedingly, insomuch that she upbraided her, that the Lord had shut up her womb:
1:6. And her rival afflicted her and vehemently distressed her, to a great extent, for she rebuked her that the Lord had closed her womb.
1:6. And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: And her adversary - That is, Peninnah.
Provoked her sore - Was constantly striving to irritate and vex her, to make her fret - to make her discontented with her lot, because the Lord had denied her children.
1 Kings (1 Samuel) 1:7
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: adversary: Lev 18:18; Job 6:14
provoked her: Heb. angered her
John Gill
And her adversary also provoked her sore,.... That is, Peninnah, the other wife of Elkanah; for when a man had more wives, two or more, they were usually at enmity to one another, as the two wives of Socrates were, being always jealous lest one should have more love and respect than the other from the husband; and this woman provoked Hannah one time after another, and continually, by upbraiding her with her barrenness; and this was another reason why Elkanah did all he could to comfort her, not only because the Lord had restrained her from bearing children, but because also she that envied and emulated her sadly provoked her:
for to make her fret; and be uneasy, and murmur at and complain of her unhappy circumstances: some render it, "because she thundered" (l) against her; that is, Peninnah was exceeding loud and clamorous with her reproaches and scoffs, which were grievously provoking to Hannah. So said Socrates, when Xantippe first scolded at him, and then poured foul water on him: did not I say, says he, that Xantippe first thunders, and then rains (m)?
because the Lord had shut up her womb; it was this Peninnah upbraided her with, and at which Hannah fretted and grieved.
(l) "propterea quod intonabat contra eam", Piscator. (m) Laert. in Vit. Socrat. p. 112.
John Wesley
Her adversary - Peninnah: so her envy or jealousy made her though so nearly related.
Robert Jamieson, A. R. Fausset and David Brown
her adversary also provoked her sore--The conduct of Peninnah was most unbecoming. But domestic broils in the houses of polygamists are of frequent occurrence, and the most fruitful cause of them has always been jealousy of the husband's superior affection, as in this case of Hannah.
1:71:7: Եւ ա՛յնպէս առնէր ամի ամի յելանելն նորա ՚ի տուն Տեառն. եւ տրտմէ՛ր եւ լա՛յր՝ եւ ո՛չ ուտէր[2830]։ [2830] Ոմանք. Եւ տրտմեալ էր եւ լայր՝ եւ։
7 Նա ամէն տարի Տիրոջ տունը գալով՝ այդպէս էր վարւում, բայց Աննան տրտմում էր, լալիս եւ ոչինչ չէր ուտում:
7 Եւ Աննա ամէն տարի՝ Տէրոջը տունը ելած ատենը՝ Եղկանա այնպէս կ’ընէր. Փենանա ալ նոյնպէս Աննան կը վշտացնէր ու անիկա կու լար եւ չէր ուտեր։
Եւ այնպէս առնէր ամի ամի յելանել նորա ի տուն Տեառն. եւ տրտմէր եւ լայր եւ ոչ ուտէր:

1:7: Եւ ա՛յնպէս առնէր ամի ամի յելանելն նորա ՚ի տուն Տեառն. եւ տրտմէ՛ր եւ լա՛յր՝ եւ ո՛չ ուտէր[2830]։
[2830] Ոմանք. Եւ տրտմեալ էր եւ լայր՝ եւ։
7 Նա ամէն տարի Տիրոջ տունը գալով՝ այդպէս էր վարւում, բայց Աննան տրտմում էր, լալիս եւ ոչինչ չէր ուտում:
7 Եւ Աննա ամէն տարի՝ Տէրոջը տունը ելած ատենը՝ Եղկանա այնպէս կ’ընէր. Փենանա ալ նոյնպէս Աննան կը վշտացնէր ու անիկա կու լար եւ չէր ուտեր։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Так бывало каждый год, когда ходила она в дом Господень; та огорчала ее, а эта плакала [и сетовала] и не ела.
1:7 οὕτως ουτως so; this way ἐποίει ποιεω do; make ἐνιαυτὸν ενιαυτος cycle; period κατ᾿ κατα down; by ἐνιαυτὸν ενιαυτος cycle; period ἐν εν in τῷ ο the ἀναβαίνειν αναβαινω step up; ascend αὐτὴν αυτος he; him εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master καὶ και and; even ἠθύμει αθυμεω despondent καὶ και and; even ἔκλαιεν κλαιω weep; cry καὶ και and; even οὐκ ου not ἤσθιεν εσθιω eat; consume
1:7 וְ wᵊ וְ and כֵ֨ן ḵˌēn כֵּן thus יַעֲשֶׂ֜ה yaʕᵃśˈeh עשׂה make שָׁנָ֣ה šānˈā שָׁנָה year בְ vᵊ בְּ in שָׁנָ֗ה šānˈā שָׁנָה year מִ mi מִן from דֵּ֤י ddˈê דַּי sufficiency עֲלֹתָהּ֙ ʕᵃlōṯˌāh עלה ascend בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כֵּ֖ן kˌēn כֵּן thus תַּכְעִסֶ֑נָּה taḵʕisˈennā כעס be discontent וַ wa וְ and תִּבְכֶּ֖ה ttivkˌeh בכה weep וְ wᵊ וְ and לֹ֥א lˌō לֹא not תֹאכַֽל׃ ṯōḵˈal אכל eat
1:7. sicque faciebat per singulos annos cum redeunte tempore ascenderent templum Domini et sic provocabat eam porro illa flebat et non capiebat cibumAnd thus she did every year, when the time returned, that they went up to the temple of the Lord: and thus she provoked her: but Anna wept, and did not eat.
7. And he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat.
1:7. And she did so every year, when the time returned for them to ascend to the temple of the Lord. And she provoked her in this way. And so, she wept and did not take food.
1:7. And [as] he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat.
And [as] he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat:

1:7 Так бывало каждый год, когда ходила она в дом Господень; та огорчала ее, а эта плакала [и сетовала] и не ела.
1:7
οὕτως ουτως so; this way
ἐποίει ποιεω do; make
ἐνιαυτὸν ενιαυτος cycle; period
κατ᾿ κατα down; by
ἐνιαυτὸν ενιαυτος cycle; period
ἐν εν in
τῷ ο the
ἀναβαίνειν αναβαινω step up; ascend
αὐτὴν αυτος he; him
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
καὶ και and; even
ἠθύμει αθυμεω despondent
καὶ και and; even
ἔκλαιεν κλαιω weep; cry
καὶ και and; even
οὐκ ου not
ἤσθιεν εσθιω eat; consume
1:7
וְ wᵊ וְ and
כֵ֨ן ḵˌēn כֵּן thus
יַעֲשֶׂ֜ה yaʕᵃśˈeh עשׂה make
שָׁנָ֣ה šānˈā שָׁנָה year
בְ vᵊ בְּ in
שָׁנָ֗ה šānˈā שָׁנָה year
מִ mi מִן from
דֵּ֤י ddˈê דַּי sufficiency
עֲלֹתָהּ֙ ʕᵃlōṯˌāh עלה ascend
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כֵּ֖ן kˌēn כֵּן thus
תַּכְעִסֶ֑נָּה taḵʕisˈennā כעס be discontent
וַ wa וְ and
תִּבְכֶּ֖ה ttivkˌeh בכה weep
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תֹאכַֽל׃ ṯōḵˈal אכל eat
1:7. sicque faciebat per singulos annos cum redeunte tempore ascenderent templum Domini et sic provocabat eam porro illa flebat et non capiebat cibum
And thus she did every year, when the time returned, that they went up to the temple of the Lord: and thus she provoked her: but Anna wept, and did not eat.
1:7. And she did so every year, when the time returned for them to ascend to the temple of the Lord. And she provoked her in this way. And so, she wept and did not take food.
1:7. And [as] he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:7: And as he did so year by year - As the whole family went up to Shiloh to the annual festivals, Peninnah had both sons and daughters to accompany her, Sa1 1:4, but Hannah had none; and Peninnah took this opportunity particularly to twit Hannah with her barrenness, by making an ostentatious exhibition of her children.
Therefore she wept - She was greatly distressed, because it was a great reproach to a woman among the Jews to be barren; because, say some, every one hoped that the Messiah should spring from her line.
1 Kings (1 Samuel) 1:8
Albert Barnes: Notes on the Bible - 1834
1:7: And as he did so ... - It should rather be "And so she did year by year, as often as she went up to the House of the Lord, so she provoked her." Though the verb is masculine, Peninnah must be the subject, because as often as SHE went up follows. The Vulgate has "they went up."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: year: Sa1 2:19
when she: or, from the time that she, Heb. from her going up
John Gill
And as he did so year by year,.... Elkanah went up every year to Shiloh, and offered sacrifices, taking his family with him, and gave to Peninnah and her children their portion, and to Hannah a double portion, or if but one yet the best:
when she went up to the house of the Lord; that is, Peninnah, along with her husband, with whom she went every year to the tabernacle at Shiloh:
so she provoked her; her rival Hannah, upbraiding her with her barrenness; to which she was stirred up by seeing her husband on these festivals take so much notice of her, and show so much love and respect for her, as always to give her the best portion. Abarbinel thinks that Peninnah and Hannah lived at two separate places, the one at Ramah and the other at Ramatha, which both together are called Ramathaim; and that they only met with and saw one another at these festivals, and then it was that the one was so very insulting and provoking to the other:
therefore she wept and did not eat; that is, Hannah wept at the insults, reproaches, and scoffs, cast at her by her antagonist; insomuch that she could not eat of the peace offerings, though her husband always gave her the best part and portion of them; but her grief took away her stomach and appetite, that she could not eat; see Ps 42:3.
John Wesley
When she went - This circumstance is noted as the occasion of the contention, because at such times they were forced to more society with one another, by the way, and in their lodgings; whereas at home they had distinct apartments, where they might be asunder; and then her husband's extraordinary love and kindness was shewed to Hannah, whereby Peninnah was the more exasperated; then also Hannah prayed earnestly for a child, which hitherto she had done in vain; and this possibly she reproached her with. Did not eat - Being overwhelmed with grief, and therefore unfit to eat of the sacred food. Which they were not to eat in their mourning.
1:81:8: Եւ ասէ ցնա Եղկանա ա՛յր իւր. Ա՛ննա։ Եւ ասէ ցնա. Ա՛ւասիկ եմ տէր։ Եւ ասէ ցնա. Զի՞ է քեզ զի լաս, եւ ընդէ՞ր ո՛չ ուտես, եւ ընդէ՞ր հարկանէ զքեզ սիրտ քո. ո՞չ լաւ եմ ես քեզ քան զտա՛սն որդի[2831]։[2831] Ոմանք. Աւասիկ ես տէր։
8 Նրա ամուսին Եղկանան ասաց նրան. «Աննա»: Սա ասաց. «Այստեղ եմ, տէ՛ր»: Եղկանան ասաց նրան. «Ինչո՞ւ ես լալիս, ինչո՞ւ չես ուտում, եւ ինչո՞ւ է հոգիդ ալեկոծւում, մի՞թէ ես քեզ համար տասը որդուց լաւ չեմ»:
8 Այրը՝ Եղկանա՝ անոր ըսաւ. «Աննա՛, ինչո՞ւ կու լաս եւ ինչո՞ւ չես ուտեր ու ինչո՞ւ համար սիրտդ այդպէս տրտում է. միթէ ես քեզի տասը որդիէ աւելի լաւ չե՞մ»։
Եւ ասէ ցնա Եղկանա այր իւր. [9]Աննա: Եւ ասէ ցնա. Աւասիկ եմ, տէր: Եւ ասէ ցնա. Զի՞ է քեզ զի`` լաս, եւ ընդէ՞ր ոչ ուտես, եւ ընդէ՞ր հարկանէ զքեզ սիրտ քո. ո՞չ լաւ եմ ես քեզ քան զտասն որդի:

1:8: Եւ ասէ ցնա Եղկանա ա՛յր իւր. Ա՛ննա։ Եւ ասէ ցնա. Ա՛ւասիկ եմ տէր։ Եւ ասէ ցնա. Զի՞ է քեզ զի լաս, եւ ընդէ՞ր ո՛չ ուտես, եւ ընդէ՞ր հարկանէ զքեզ սիրտ քո. ո՞չ լաւ եմ ես քեզ քան զտա՛սն որդի[2831]։
[2831] Ոմանք. Աւասիկ ես տէր։
8 Նրա ամուսին Եղկանան ասաց նրան. «Աննա»: Սա ասաց. «Այստեղ եմ, տէ՛ր»: Եղկանան ասաց նրան. «Ինչո՞ւ ես լալիս, ինչո՞ւ չես ուտում, եւ ինչո՞ւ է հոգիդ ալեկոծւում, մի՞թէ ես քեզ համար տասը որդուց լաւ չեմ»:
8 Այրը՝ Եղկանա՝ անոր ըսաւ. «Աննա՛, ինչո՞ւ կու լաս եւ ինչո՞ւ չես ուտեր ու ինչո՞ւ համար սիրտդ այդպէս տրտում է. միթէ ես քեզի տասը որդիէ աւելի լաւ չե՞մ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 И сказал ей Елкана, муж ее: Анна! [Она отвечала ему: вот я. И сказал ей:] что ты плачешь и почему не ешь, и отчего скорбит сердце твое? не лучше ли я для тебя десяти сыновей?
1:8 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him Ελκανα ελκανα the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him Αννα αννα Anna καὶ και and; even εἶπεν επω say; speak αὐτῷ αυτος he; him ἰδοὺ ιδου see!; here I am ἐγώ εγω I κύριε κυριος lord; master καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him τί τις.1 who?; what? ἐστίν ειμι be σοι σοι you ὅτι οτι since; that κλαίεις κλαιω weep; cry καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? οὐκ ου not ἐσθίεις εσθιω eat; consume καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? τύπτει τυπτω strike; beat σε σε.1 you ἡ ο the καρδία καρδια heart σου σου of you; your οὐκ ου not ἀγαθὸς αγαθος good ἐγώ εγω I σοι σοι you ὑπὲρ υπερ over; for δέκα δεκα ten τέκνα τεκνον child
1:8 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say לָ֜הּ lˈāh לְ to אֶלְקָנָ֣ה ʔelqānˈā אֶלְקָנָה Elkanah אִישָׁ֗הּ ʔîšˈāh אִישׁ man חַנָּה֙ ḥannˌā חַנָּה Hannah לָ֣מֶה lˈāmeh לָמָה why תִבְכִּ֗י ṯivkˈî בכה weep וְ wᵊ וְ and לָ֨מֶה֙ lˈāmeh לָמָה why לֹ֣א lˈō לֹא not תֹֽאכְלִ֔י ṯˈōḵᵊlˈî אכל eat וְ wᵊ וְ and לָ֖מֶה lˌāmeh לָמָה why יֵרַ֣ע yērˈaʕ רעע be evil לְבָבֵ֑ךְ lᵊvāvˈēḵ לֵבָב heart הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i טֹ֣וב ṭˈôv טֹוב good לָ֔ךְ lˈāḵ לְ to מֵ mē מִן from עֲשָׂרָ֖ה ʕᵃśārˌā עֲשָׂרָה ten בָּנִֽים׃ bānˈîm בֵּן son
1:8. dixit ergo ei Helcana vir suus Anna cur fles et quare non comedis et quam ob rem adfligitur cor tuum numquid non ego melior sum tibi quam decem filiiThen Elcana, her husband, said to her: Anna, why weepest thou? and why dost thou not eat? and why dost thou afflict thy heart? Am not I better to thee than ten children?
8. And Elkanah her husband said unto her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons?
1:8. Therefore, her husband Elkanah said to her: “Hannah, why are you weeping? And why do you not eat? And for what reason do you afflict your heart? Am I not better to you than ten sons?”
1:8. Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? [am] not I better to thee than ten sons?
Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? [am] not I better to thee than ten sons:

1:8 И сказал ей Елкана, муж ее: Анна! [Она отвечала ему: вот я. И сказал ей:] что ты плачешь и почему не ешь, и отчего скорбит сердце твое? не лучше ли я для тебя десяти сыновей?
1:8
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
Ελκανα ελκανα the
ἀνὴρ ανηρ man; husband
αὐτῆς αυτος he; him
Αννα αννα Anna
καὶ και and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
ἰδοὺ ιδου see!; here I am
ἐγώ εγω I
κύριε κυριος lord; master
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
τί τις.1 who?; what?
ἐστίν ειμι be
σοι σοι you
ὅτι οτι since; that
κλαίεις κλαιω weep; cry
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
οὐκ ου not
ἐσθίεις εσθιω eat; consume
καὶ και and; even
ἵνα ινα so; that
τί τις.1 who?; what?
τύπτει τυπτω strike; beat
σε σε.1 you
ο the
καρδία καρδια heart
σου σου of you; your
οὐκ ου not
ἀγαθὸς αγαθος good
ἐγώ εγω I
σοι σοι you
ὑπὲρ υπερ over; for
δέκα δεκα ten
τέκνα τεκνον child
1:8
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
לָ֜הּ lˈāh לְ to
אֶלְקָנָ֣ה ʔelqānˈā אֶלְקָנָה Elkanah
אִישָׁ֗הּ ʔîšˈāh אִישׁ man
חַנָּה֙ ḥannˌā חַנָּה Hannah
לָ֣מֶה lˈāmeh לָמָה why
תִבְכִּ֗י ṯivkˈî בכה weep
וְ wᵊ וְ and
לָ֨מֶה֙ lˈāmeh לָמָה why
לֹ֣א lˈō לֹא not
תֹֽאכְלִ֔י ṯˈōḵᵊlˈî אכל eat
וְ wᵊ וְ and
לָ֖מֶה lˌāmeh לָמָה why
יֵרַ֣ע yērˈaʕ רעע be evil
לְבָבֵ֑ךְ lᵊvāvˈēḵ לֵבָב heart
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
אָֽנֹכִי֙ ʔˈānōḵî אָנֹכִי i
טֹ֣וב ṭˈôv טֹוב good
לָ֔ךְ lˈāḵ לְ to
מֵ מִן from
עֲשָׂרָ֖ה ʕᵃśārˌā עֲשָׂרָה ten
בָּנִֽים׃ bānˈîm בֵּן son
1:8. dixit ergo ei Helcana vir suus Anna cur fles et quare non comedis et quam ob rem adfligitur cor tuum numquid non ego melior sum tibi quam decem filii
Then Elcana, her husband, said to her: Anna, why weepest thou? and why dost thou not eat? and why dost thou afflict thy heart? Am not I better to thee than ten children?
1:8. Therefore, her husband Elkanah said to her: “Hannah, why are you weeping? And why do you not eat? And for what reason do you afflict your heart? Am I not better to you than ten sons?”
1:8. Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? [am] not I better to thee than ten sons?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:8: Am not I better to thee than ten sons? - Ten, a certain for an uncertain number. Is not my especial affection to thee better than all the comfort thou couldst gain, even from a numerous family?
1 Kings (1 Samuel) 1:9
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: why weepest: Sa2 12:16, Sa2 12:17; Kg2 8:12; Job 6:14; Joh 20:13, Joh 20:15; Th1 5:14
am not: Rut 4:15; Psa 43:4; Isa 54:1, Isa 54:6
Geneva 1599
Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? [am] not I better to thee than ten (d) sons?
(d) Let this comfort you, that I love you no less than if you had many children.
John Gill
Then said Elkanah her husband to her, Hannah, why weepest thou?.... Since it was a time of rejoicing, as every festival was, especially at the ingathering of the fruits of the earth:
and why eatest thou not? since they were at a feast, and she had the best part and portion of the provision:
and why is thy heart grieved? to such a degree that she could neither eat nor drink:
am not I better to thee than ten sons? which, as Jarchi says, Peninnah had borne to him; his meaning is, that the share she had in his love and affections ought to have been esteemed by her more than if she had ten or many children by him; and it suggests that Peninnah would have been glad to have such a share in his affections as Hannah had; and it would have been more eligible to her, than to have borne him so many children as she had.
John Wesley
Ten sons - Oughtest thou not to value my hearty love to thee, more than the having of as many sons as Penninah hath? She would willingly change conditions with thee.
1:91:9: Եւ յարեա՛ւ Աննա յետ ուտելոյ նորա ՚ի Սելով. եւ եկա՛ց առաջի Տեառն. եւ Հեղի քահանայ նստէ՛ր աթոռով առ սեամս տաճարին Տեառն։
9 Նրա հետ ուտելուց յետոյ Աննան եկաւ Սելով ու կանգնեց Տիրոջ առջեւ:
9 Աննա Սելովի մէջ ուտելէն ու խմելէն ետքը ոտքի ելաւ. (Հեղի քահանան Տէրոջը տաճարին սեմերուն քով աթոռի մը վրայ նստեր էր.)
Եւ յարեաւ Աննա յետ ուտելոյ նորա[10] ի Սելով, եւ եկաց առաջի Տեառն.`` եւ Հեղի քահանայ նստէր աթոռով առ սեամս տաճարին Տեառն:

1:9: Եւ յարեա՛ւ Աննա յետ ուտելոյ նորա ՚ի Սելով. եւ եկա՛ց առաջի Տեառն. եւ Հեղի քահանայ նստէ՛ր աթոռով առ սեամս տաճարին Տեառն։
9 Նրա հետ ուտելուց յետոյ Աննան եկաւ Սելով ու կանգնեց Տիրոջ առջեւ:
9 Աննա Սելովի մէջ ուտելէն ու խմելէն ետքը ոտքի ելաւ. (Հեղի քահանան Տէրոջը տաճարին սեմերուն քով աթոռի մը վրայ նստեր էր.)
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 И встала Анна после того, как они ели и пили в Силоме, [и стала пред Господом]. Илий же священник сидел тогда на седалище у входа в храм Господень.
1:9 καὶ και and; even ἀνέστη ανιστημι stand up; resurrect Αννα αννα Anna μετὰ μετα with; amid τὸ ο the φαγεῖν φαγω swallow; eat αὐτοὺς αυτος he; him ἐν εν in Σηλω σηλω and; even κατέστη καθιστημι establish; appoint ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even Ηλι ηλι.1 Hēli; Ili ὁ ο the ἱερεὺς ιερευς priest ἐκάθητο καθημαι sit; settle ἐπὶ επι in; on τοῦ ο the δίφρου διφρος in; on τῶν ο the φλιῶν φλια sanctuary κυρίου κυριος lord; master
1:9 וַ wa וְ and תָּ֣קָם ttˈāqom קום arise חַנָּ֔ה ḥannˈā חַנָּה Hannah אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after אָכְלָ֥ה ʔoḵlˌā אכל eat בְ vᵊ בְּ in שִׁלֹ֖ה šilˌō שִׁלֹה Shiloh וְ wᵊ וְ and אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after שָׁתֹ֑ה šāṯˈō שׁתה drink וְ wᵊ וְ and עֵלִ֣י ʕēlˈî עֵלִי Eli הַ ha הַ the כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest יֹשֵׁב֙ yōšˌēv ישׁב sit עַל־ ʕal- עַל upon הַ ha הַ the כִּסֵּ֔א kkissˈē כִּסֵּא seat עַל־ ʕal- עַל upon מְזוּזַ֖ת mᵊzûzˌaṯ מְזוּזָה door-post הֵיכַ֥ל hêḵˌal הֵיכָל palace יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:9. surrexit autem Anna postquam comederat in Silo et biberat et Heli sacerdote sedente super sellam ante postes templi DominiSo Anna arose after she had eaten and drunk in Silo: And Heli, the priest, sitting upon a stool before the door of the temple of the Lord;
9. So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon his seat by the door post of the temple of the LORD.
1:9. And so, after she ate and drank at Shiloh, Hannah rose up. And Eli, the priest, was sitting on the seat before the door of the temple of the Lord.
1:9. So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD.
So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD:

1:9 И встала Анна после того, как они ели и пили в Силоме, [и стала пред Господом]. Илий же священник сидел тогда на седалище у входа в храм Господень.
1:9
καὶ και and; even
ἀνέστη ανιστημι stand up; resurrect
Αννα αννα Anna
μετὰ μετα with; amid
τὸ ο the
φαγεῖν φαγω swallow; eat
αὐτοὺς αυτος he; him
ἐν εν in
Σηλω σηλω and; even
κατέστη καθιστημι establish; appoint
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
Ηλι ηλι.1 Hēli; Ili
ο the
ἱερεὺς ιερευς priest
ἐκάθητο καθημαι sit; settle
ἐπὶ επι in; on
τοῦ ο the
δίφρου διφρος in; on
τῶν ο the
φλιῶν φλια sanctuary
κυρίου κυριος lord; master
1:9
וַ wa וְ and
תָּ֣קָם ttˈāqom קום arise
חַנָּ֔ה ḥannˈā חַנָּה Hannah
אַחֲרֵ֛י ʔaḥᵃrˈê אַחַר after
אָכְלָ֥ה ʔoḵlˌā אכל eat
בְ vᵊ בְּ in
שִׁלֹ֖ה šilˌō שִׁלֹה Shiloh
וְ wᵊ וְ and
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
שָׁתֹ֑ה šāṯˈō שׁתה drink
וְ wᵊ וְ and
עֵלִ֣י ʕēlˈî עֵלִי Eli
הַ ha הַ the
כֹּהֵ֗ן kkōhˈēn כֹּהֵן priest
יֹשֵׁב֙ yōšˌēv ישׁב sit
עַל־ ʕal- עַל upon
הַ ha הַ the
כִּסֵּ֔א kkissˈē כִּסֵּא seat
עַל־ ʕal- עַל upon
מְזוּזַ֖ת mᵊzûzˌaṯ מְזוּזָה door-post
הֵיכַ֥ל hêḵˌal הֵיכָל palace
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:9. surrexit autem Anna postquam comederat in Silo et biberat et Heli sacerdote sedente super sellam ante postes templi Domini
So Anna arose after she had eaten and drunk in Silo: And Heli, the priest, sitting upon a stool before the door of the temple of the Lord;
1:9. And so, after she ate and drank at Shiloh, Hannah rose up. And Eli, the priest, was sitting on the seat before the door of the temple of the Lord.
1:9. So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Hannah's Prayer. B. C. 1140.

9 So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD. 10 And she was in bitterness of soul, and prayed unto the LORD, and wept sore. 11 And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head. 12 And it came to pass, as she continued praying before the LORD, that Eli marked her mouth. 13 Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken. 14 And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee. 15 And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD. 16 Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. 17 Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him. 18 And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad.
Elkanah had gently reproved Hannah for her inordinate grief, and here we find the good effect of the reproof.
I. It brought her to her meat. She ate and drank, v. 9. She did not harden herself in sorrow, nor grow sullen when she was reproved for it; but, when she perceived her husband uneasy that she did not come and eat with them, she cheered up her own spirits as well as she could, and came to table. It is as great a piece of self-denial to control our passions as it is to control our appetites.
II. It brought her to her prayers. It put her upon considering, "Do I well to be angry? Do I well to fret? What good does it do me? Instead of binding the burden thus upon my shoulders, had I not better easy myself of it, and cast it upon the Lord by prayer?" Elkanah had said, Am not I better to thee than ten sons? which perhaps occasioned her to think within herself, "Whether he be so or no, God is, and therefore to him will I apply, and before him will I pour out my complaint, and try what relief that will give me." If ever she will make a more solemn address than ordinary to the throne of grace upon this errand, now is the time. They are at Shiloh, at the door of the tabernacle, where God had promised to meet his people, and which was the house of prayer. They had recently offered their peace-offerings, to obtain the favour of God and all good and in token of their communion with him; and, taking the comfort of their being accepted of him, they had feasted upon the sacrifice; and now it was proper to put up her prayer in virtue of that sacrifice, for the peace-offerings, for by it not only atonement is made for sin, but the audience and acceptance of our prayers and an answer of peace to them are obtained for us: to that sacrifice, in all our supplications, we must have an eye. Now concerning Hannah's prayer we may observe,
1. The warm and lively devotion there was in it, which appeared in several instances, for our direction in prayer. (1.) She improved the present grief and trouble of her spirit for the exciting and quickening of her pious affections in prayer: Being in bitterness of soul, she prayed, v. 10. This good use we should make of our afflictions, they should make us the more lively in our addresses to God. Our blessed Saviour himself, being in an agony, prayed more earnestly, Luke xxii. 44. (2.) She mingled tears with her prayers. It was not a dry prayer: she wept sore. Like a true Israelite, she wept and made supplication (Hos. xii. 4), with an eye to the tender mercy of our God, who knows the troubled soul. The prayer came from her heart, as the tears from her eyes. (3.) She was very particular, and yet very modest, in her petition. She begged a child, a man-child, that it might be fit to serve in the tabernacle. God gives us leave, in prayer, not only to ask good things in general, but to mention that special good thing which we most need and desire. Yet she says not, as Rachel, Give me children, Gen. xxx. 1. She will be very thankful for one. (4.) She made a solemn vow, or promise, that if God would give her a son she would give him up to God, v. 11. He would be by birth a Levite, and so devoted to the service of God, but he should be by her vow a Nazarite, and his very childhood should be sacred. It is probable she had acquainted Elkanah with her purpose before, and had had his consent and approbation. Note, Parents have a right to dedicate their children to God, as living sacrifices and spiritual priests; and an obligation is thereby laid upon them to serve God faithfully all the days of their life. Note further, It is very proper, when we are in pursuit of any mercy, to bind our own souls with a bond, that, if God give it us, we will devote it to his honour and cheerfully use it in his service. Not that hereby we can pretend to merit the gift, but thus we are qualified for it and for the comfort of it. In hope of mercy, let us promise duty. (5.) She spoke all this so softly that none could hear her. Her lips moved, but her voice was not heard, v. 13. Hereby she testified her belief of God's knowledge of the heart and its desires. Thoughts are words to him, nor is he one of those gods that must be cried aloud to, 1 Kings xviii. 27. It was likewise an instance of her humility and holy shamefacedness in her approach to God. She was none of those that made her voice to be heard on high, Isa. lviii. 4. It was a secret prayer, and therefore, though made in a public place, yet was thus made secretly, and not, as the Pharisees prayed, to be seen of men. It is true prayer is not a thing we have reason to be ashamed of, but we must avoid all appearances of ostentation. Let what passes between God and our souls be kept to ourselves.
2. The hard censure she fell under for it. Eli was now high priest, and judge in Israel; he sat upon a seat in the temple, to oversee what was done there, v. 9. The tabernacle is here called the temple, because it was now fixed, and served all the purposes of a temple. There Eli sat to receive addresses and give direction, and somewhere (it is probable in a private corner) he espied Hannah at her prayers, and by her unusual manner fancied she was drunken, and spoke to her accordingly (v. 14): How long wilt thou be drunken?--the very imputation that Peter and the apostles fell under when the Holy Ghost gave them utterance, Acts ii. 13. Perhaps in this degenerate age it was no strange thing to see drunken women at the door of the tabernacle; for otherwise, one would think, the vile lust of Hophni and Phinehas could not have found so easy a prey there, ch. ii. 22. Eli took Hannah for one of these. It is one bad effect of the abounding of iniquity, and its becoming fashionable, that it often gives occasion to suspect the innocent. When a disease is epidemical every one is suspected to be tainted with it. Now, (1.) This was Eli's fault; and a great fault it was to pass so severe a censure without better observation or information. If his own eyes had already become dim, he should have employed those about him to enquire. Drunkards are commonly noisy and turbulent, but this poor woman was silent and composed. His fault was the worse that he was the priest of the Lord, who should have had compassion on the ignorant, Heb. v. 2. Note, It ill becomes us to be rash and hasty in our censures of others, and to be forward to believe people guilty of bad things, while either the matter of fact on which the censure is grounded is doubtful and unproved or is capable of a good construction. Charity commands us to hope the best concerning all, and forbids censoriousness. Paul had very good information when he did but partly believe (1 Cor. xi. 18), hoping it was not so. Especially we ought to be cautious how we censure the devotions of others, lest we call that hypocrisy, enthusiasm, or superstition, which is really the fruit of an honest zeal, and it is accepted of God. (2.) It was Hannah's affliction; and a great affliction it was, added to all the rest, vinegar to the wounds of her spirit. She had been reproved by Elkanah because she would not eat and drink, and now to be reproached by Eli as if she had eaten and drunk too much was very hard. Note, It is no new thing for those that do well to be ill thought of, and we must not think it strange if at any time it be our lot.
3. Hannah's humble vindication of herself from this crime with which she was charged. She bore it admirably well. She did not retort the charge and upbraid him with the debauchery of his own sons, did not bid him look at home and restrain them, did not tell him how ill it became one in his place thus to abuse a poor sorrowful worshipper at the throne of grace. When we are at any time unjustly censured we have need to set a double watch before the door of our lips, that we do not recriminate, and return censure for censure. Hannah thought it enough to vindicate herself, and so must we, v. 15, 16. (1.) In justice to herself, she expressly denies the charge, speaks to him with all possible respect, calls him, My lord, intimates how very desirous she was to stand right in his opinion and how loth to lie under his censure. "No, my lord, it is not as you suspect; I have drunk neither wine nor strong drink, not any at all" (though it was proper enough to be given to one of such a heavy heart, Prov. xxxi. 6), "much less to any excess; therefore count not thy handmaid for a daughter of Belial." Note, Drunkards are children of Belial (women-drunkards, particularly), children of the wicked one, children of disobedience, children that will not endure the yoke (else they would not be drunk), more especially when they are actually drunk. Those that cannot govern themselves will not bear that any one else should. Hannah owns that the crime would have been very great if she had indeed been guilty of it, and he might justly have shut her out of the courts of God's house; but the very manner of her speaking in her own defence was sufficient to demonstrate that she was not drunk. (2.) In justice to him, she gives an account of her present behaviour, which had given occasion to his suspicion: "I am a woman of a sorrowful spirit, dejected and discomposed, and that is the reason I do not look as other people; the eyes are red, not with wine, but with weeping. And at this time I have not been talking to myself, as drunkards and fools do, but I have been pouring out my soul before the Lord, who hears and understands the language of the heart, and this out of the abundance of my complaint and grief." She had been more than ordinarily fervent in prayer to God, and this, she tells him, was the true reason of the transport and disorder she seemed to be in. Note, When we are unjustly censured we should endeavour, not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended.
4. The atonement Eli made for his rash unfriendly censure, by a kind and fatherly benediction, v. 17. He did not (as many are apt to do in such a case) take it for an affront to have his mistake rectified and to be convinced of his error, nor did it put him out of humour. But, on the contrary, he now encouraged Hannah's devotions as much as before he had discountenanced them; not only intimated that he was satisfied of her innocency by those words, Go in peace, but, being high priest, as one having authority he blessed her in the name of the Lord, and, though he knew not what the particular blessing was that she had been praying for, yet he puts his Amen to it, so good an opinion had he now conceived of her prudence and piety: The God of Israel grant thee thy petition, whatever it is, that thou hast asked of him. Note, By our meek and humble carriage towards those that reproach us because they do not know us, we may perhaps make them our friends, and turn their censures of us into prayers for us.
5. The great satisfaction of mind with which Hannah now went away, v. 18. She begged the continuance of Eli's good opinion of her and his good prayers for her, and then she went her way and did eat of what remained of the peace-offerings (none of which was to be left until the morning), and her countenance was no more sad, no more as it had been, giving marks of inward trouble and discomposure; but she looked pleasant and cheerful, and all was well. Why, what had happened? Whence came this sudden happy change? She had by prayer committed her case to God and left it with him, and now she was no more perplexed about it. She had prayed for herself, and Eli had prayed for her; and she believed that God would either give her the mercy she had prayed for or make up the want of it to her some other way. Note, Prayer is heart's-ease to a gracious soul; the seed of Jacob have often found it so, being confident that God will never say unto them, Seek you me in vain, see Phil. iv. 6, 7. Prayer will smooth the countenance; it should do so.
Adam Clarke: Commentary on the Bible - 1831
1:9: Eli - sat upon a seat - על הכסא al hakkisse, upon the throne, i.e., of judgment; for he was then judge of Israel.
By a post of the temple of the Lord - I think this is the first place where היכל יהוה heychal Yehovah, "temple of Jehovah," is mentioned. This gives room for a strong suspicion that the books of Samuel were not compiled till the first temple was built, or after the days of Solomon. After this the word temple is frequent in the books of Kings, Chronicles, and in the prophets. Perhaps those Psalms in which this word occurs were, like many others in the Psalms, not of David's composition; some of them were evidently made long after his time.
1 Kings (1 Samuel) 1:11
Albert Barnes: Notes on the Bible - 1834
1:9: After they had eaten ... - Rather, "after she had eaten and after she had drunk," which is obviously right. Hannah, in the bitterness of her spirit, could not enjoy her feast, and so, after eating and drinking a little, she arose and went to the temple, leaving her husband and Peninnah and her children at table, where she still found them on her return Sa1 1:18.
Upon a seat ... - Rather, "upon the throne," the pontifical chair of state Sa1 4:13, which was probably set at the gate leading into the inner court of the tabernacle.
The temple of the Lord - The application of the word temple to the tabernacle is found only here, Sa1 3:3; and Psa 5:7; and the use of this word here is thought by some an indication of the late date of the composition of this passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Sa1 3:3, Sa1 3:15; Sa2 7:2; Psa 5:7, Psa 27:4, Psa 29:9
Carl Friedrich Keil and Franz Delitzsch

Hannah's prayer for a son. - 1Kings 1:9-11. "After the eating at Shiloh, and after the drinking," i.e., after the sacrificial meal was over, Hannah rose up with a troubled heart, to pour out her grief in prayer before God, whilst Eli was sitting before the door-posts of the palace of Jehovah, and vowed this vow: "Lord of Zebaoth, if Thou regardest the distress of Thy maiden, and givest men's seed to Thy maiden, I will give him to the Lord all his life long, and no razor shall come upon his head." The choice of the infinitive absolute שׁתה instead of the infinitive construct is analogous to the combination of two nouns, the first of which is defined by a suffix, and the second written absolutely (see e.g., וזמרת עזּי, Ex 15:2; cf. 2Kings 23:5, and Ewald, 339, b). The words from ועלי onwards to נפשׁ מרת form two circumstantial clauses inserted in the main sentence, to throw light upon the situation and the further progress of the affair. The tabernacle is called "the palace of Jehovah" (cf. 1Kings 2:22), not on account of the magnificence and splendour of the building, but as the dwelling-place of Jehovah of hosts, the God-king of Israel, as in Ps 5:8, etc. מזוּזה is probably a porch, which had been placed before the curtain that formed the entranced into the holy place, when the tabernacle was erected permanently at Shiloh. נפשׁ מרת, troubled in soul (cf. 4Kings 4:27). תבכּה וּבכה is really subordinate to תּתפּלּל, in the sense of "weeping much during her prayer." The depth of her trouble was also manifest in the crowding together of the words in which she poured out the desire of her heart before God: "If Thou wilt look upon the distress of Thine handmaid, and remember and not forget," etc. "Men's seed" (semen virorum), i.e., a male child. אנשׁים is the plural of אישׁ, a man (see Ewald, 186-7), from the root אשׁ, which combines the two ideas of fire, regarded as life, and giving life and firmness. The vow contained two points: (1) she would give the son she had prayed for to be the Lord's all the days of his life, i.e., would dedicate him to the Lord for a lifelong service, which, as we have already observed at 1Kings 1:1, the Levites as such were not bound to perform; and (2) no razor should come upon his head, by which he was set apart as a Nazarite for his whole life (see at Num 6:2., and Judg 13:5). The Nazarite, again, was neither bound to perform a lifelong service nor to remain constantly at the sanctuary, but was simply consecrated for a certain time, whilst the sacrifice offered at his release from the vow shadowed forth a complete surrender to the Lord. The second point, therefore, added a new condition to the first, and one which was not necessarily connected with it, but which first gave the true consecration to the service of the Lord at the sanctuary. At the same time, the qualification of Samuel for priestly functions, such as the offering of sacrifice, can neither be deduced from the first point in the vow, nor yet from the second. If, therefore, at a later period, when the Lord had called him to be a prophet, and had thereby placed him at the head of the nation, Samuel officiated at the presentation of sacrifice, he was not qualified to perform this service either as a Levite or as a lifelong Nazarite, but performed it solely by virtue of his prophetic calling.
Geneva 1599
So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the (e) temple of the LORD.
(e) That is of the house where the ark was.
John Gill
So Hannah rose up after they had eaten in Shiloh, and after they had drank,.... After dinner, after Elkanah and Peninnah, and their children, had eaten heartily, and drank freely, and made a comfortable meal, and even a feast of it, at the place where the tabernacle and altar were, and their peace offerings were offered up, part of which they had been regaling themselves with. The Targum is,"after she had eaten in Shiloh, and after she had drank;''for upon the entreaty of her husband, and to make him easy, she might be prevailed upon to eat somewhat, though it might be but little; and to drink, though it was but water; for as for wine and strong drink, she declares afterwards she had not drank, 1Kings 1:15.
now Eli the priest sat upon a seat by a post of the temple of the Lord; for so the tabernacle was called, and sometimes the temple is called a tabernacle, Jer 10:20. Now at the door posts and side of the threshold of the temple of the Lord, as the Targum; at the entrance of the great court of the Israelites, Eli had a seat placed, on which he sat; this must be at the gate of the court of the tabernacle, by the pillars of it; for in the court itself none afterwards might sit but kings of the family David (n); here Eli sat as an high priest and judge, give advice in difficult cases, and to try and judge all causes that were brought before him; some say (o) that he was on this day constituted an high priest, and others say (q) he was now made a judge; but no doubt he was both high priest and judge before this time.
(n) Maimon. & Bartenora in Misn. Yoma, c. 7. sect. 1. (o) Shoched Tob apud Yalkut, par. 2. fol. 12. 4. (q) Seder Olam Rabba, c. 13. p. 37.
John Wesley
A seat - Or, throne; for it is manifest it was raised higher than ordinary, 1Kings 4:18. Here he might sit, either as the judge; or rather as high - priest, to hear and answer such as came to him for advice, and to inspect and direct the worship of God. Temple - That is, of the tabernacle, which is frequently so called.
1:101:10: Եւ նա ցաւագին անձամբ եկաց յաղօթս առ Տէր. եւ ելա՛ց լալով եւ ասէ.
10 Հեղի քահանան նստել էր մի աթոռի վրայ, Տիրոջ տաճարի սեմի մօտ: Նա վշտահար հոգով աղօթեց Տիրոջը ու դառնօրէն լաց եղաւ եւ ասաց.
10 Եւ տրտմալից հոգիով Տէրոջը առջեւ աղօթք ըրաւ ու խիստ շատ լացաւ։
Եւ նա ցաւագին անձամբ եկաց յաղօթս առ Տէր, եւ ելաց լալով [11]եւ ասէ:

1:10: Եւ նա ցաւագին անձամբ եկաց յաղօթս առ Տէր. եւ ելա՛ց լալով եւ ասէ.
10 Հեղի քահանան նստել էր մի աթոռի վրայ, Տիրոջ տաճարի սեմի մօտ: Նա վշտահար հոգով աղօթեց Տիրոջը ու դառնօրէն լաց եղաւ եւ ասաց.
10 Եւ տրտմալից հոգիով Տէրոջը առջեւ աղօթք ըրաւ ու խիստ շատ լացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 И была она в скорби души, и молилась Господу, и горько плакала,
1:10 καὶ και and; even αὐτὴ αυτος he; him κατώδυνος κατωδυνος soul καὶ και and; even προσηύξατο προσευχομαι pray πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even κλαίουσα κλαιω weep; cry ἔκλαυσεν κλαιω weep; cry
1:10 וְ wᵊ וְ and הִ֖יא hˌî הִיא she מָ֣רַת mˈāraṯ מַר bitter נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul וַ wa וְ and תִּתְפַּלֵּ֥ל ttiṯpallˌēl פלל pray עַל־ ʕal- עַל upon יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וּ û וְ and בָכֹ֥ה vāḵˌō בכה weep תִבְכֶּֽה׃ ṯivkˈeh בכה weep
1:10. cum esset amaro animo oravit Dominum flens largiterAs Anna had her heart full of grief, she prayed to the Lord, shedding many tears,
10. And she was in bitterness of soul, and prayed unto the LORD, and wept sore.
1:10. And since Hannah was bitter in soul, she prayed to the Lord, weeping greatly.
1:10. And she [was] in bitterness of soul, and prayed unto the LORD, and wept sore.
And she [was] in bitterness of soul, and prayed unto the LORD, and wept sore:

1:10 И была она в скорби души, и молилась Господу, и горько плакала,
1:10
καὶ και and; even
αὐτὴ αυτος he; him
κατώδυνος κατωδυνος soul
καὶ και and; even
προσηύξατο προσευχομαι pray
πρὸς προς to; toward
κύριον κυριος lord; master
καὶ και and; even
κλαίουσα κλαιω weep; cry
ἔκλαυσεν κλαιω weep; cry
1:10
וְ wᵊ וְ and
הִ֖יא hˌî הִיא she
מָ֣רַת mˈāraṯ מַר bitter
נָ֑פֶשׁ nˈāfeš נֶפֶשׁ soul
וַ wa וְ and
תִּתְפַּלֵּ֥ל ttiṯpallˌēl פלל pray
עַל־ ʕal- עַל upon
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וּ û וְ and
בָכֹ֥ה vāḵˌō בכה weep
תִבְכֶּֽה׃ ṯivkˈeh בכה weep
1:10. cum esset amaro animo oravit Dominum flens largiter
As Anna had her heart full of grief, she prayed to the Lord, shedding many tears,
1:10. And since Hannah was bitter in soul, she prayed to the Lord, weeping greatly.
1:10. And she [was] in bitterness of soul, and prayed unto the LORD, and wept sore.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: in bitterness of soul: Heb. bitter of soul, Rut 1:20; Sa2 17:8; Job 7:11, Job 9:18, Job 10:1; Isa 38:15, Isa 54:6; Lam 3:15
prayed: Psa 50:15, Psa 91:15; Luk 22:44; Heb 5:7
wept sore: Gen 50:10; Jdg 21:2; Sa2 13:36; Kg2 20:3; Jer 13:17, Jer 22:10
John Gill
And she was in bitterness of soul,.... Because of her barrenness, and the taunts and reflections she had met with on that account; her life was bitter to her, she could take no pleasure in any of the comforts of it:
and prayed unto the Lord, and wept sore; her prayer was with strong crying and tears; it was very fervent and affectionate; she prayed most vehemently, and wept bitterly. This perhaps was about the time of the evening sacrifice, about three or four o'clock in the afternoon; seeing it was after dinner that she arose up and went to prayer in the house of God, at the door of the tabernacle, or near it, as it should seem by the notice Eli took of her, who sat there.
John Wesley
Bitterness - That is, oppressed with grief. Prayed unto the Lord - They had newly offered their peace - offerings, to obtain the favour of God, and in token of their communion with him, they had feasted upon the sacrifice: and now it was proper to put up her prayer, in virtue of the sacrifice. For the peace - offerings typified Christ's mediation, as well as the sin - offerings: since by this not only atonement is made for sin, but an answer to our prayers obtained.
1:111:11: Ա՛դոնայ Տէր, Ելովէ՛ Սաբաւովթ. եթէ հայելով հայեսցի՛ս ՚ի տառապանս աղախնոյ քոյ, եւ յիշեսցես զիս. եւ տացես աղախնոյ քում զաւա՛կ առն, տաց զնա նուէ՛ր առաջի քո մինչեւ ցօր մահուան իւրոյ. եւ գինի եւ արբեցութիւն մի՛ արբցէ, եւ երկաթ մի՛ ելցէ ՚ի գլուխ նորա[2832]։ [2832] Ոմանք. Ելոյէ Սաբաւոթ։
11 «Իսրայէլի Տէ՛ր Աստուած, զօրութիւնների՛ Տէր, եթէ կամենաս տեսնել քո աղախնի տառապանքները, ինձ յիշես ու արու զաւակ տաս քո աղախնին, մինչեւ նրա մահուան օրը քեզ կը նուիրեմ նրան, նա գինի չի խմի ու չի հարբի եւ նրա գլխին ածելի չի դիպչի»:
11 Ուխտ ընելով՝ ըսաւ. «Ո՛վ Տէր զօրութեան, եթէ քու աղախինիդ նեղութեանը նայիս ու զիս յիշես եւ քու աղախինդ չմոռնալով՝ քու աղախինիդ արու զաւակ մը* տաս, զանիկա Տէրոջը պիտի նուիրեմ իր կեանքին բոլոր օրերուն մէջ ու անոր գլխուն վրայ ածելի պիտի չզարնուի»։
Ադոնայ Տէր``, Ելովէ Սաբաւովթ, եթէ հայելով հայեսցիս ի տառապանս աղախնոյ քո, եւ յիշեսցես զիս[12], եւ տացես աղախնոյ քում զաւակ առն, տաց զնա [13]նուէր առաջի քո մինչեւ ցօր մահուան իւրոյ. եւ գինի եւ արբեցութիւն մի՛ արբցէ, եւ`` երկաթ մի՛ ելցէ ի գլուխ նորա:

1:11: Ա՛դոնայ Տէր, Ելովէ՛ Սաբաւովթ. եթէ հայելով հայեսցի՛ս ՚ի տառապանս աղախնոյ քոյ, եւ յիշեսցես զիս. եւ տացես աղախնոյ քում զաւա՛կ առն, տաց զնա նուէ՛ր առաջի քո մինչեւ ցօր մահուան իւրոյ. եւ գինի եւ արբեցութիւն մի՛ արբցէ, եւ երկաթ մի՛ ելցէ ՚ի գլուխ նորա[2832]։
[2832] Ոմանք. Ելոյէ Սաբաւոթ։
11 «Իսրայէլի Տէ՛ր Աստուած, զօրութիւնների՛ Տէր, եթէ կամենաս տեսնել քո աղախնի տառապանքները, ինձ յիշես ու արու զաւակ տաս քո աղախնին, մինչեւ նրա մահուան օրը քեզ կը նուիրեմ նրան, նա գինի չի խմի ու չի հարբի եւ նրա գլխին ածելի չի դիպչի»:
11 Ուխտ ընելով՝ ըսաւ. «Ո՛վ Տէր զօրութեան, եթէ քու աղախինիդ նեղութեանը նայիս ու զիս յիշես եւ քու աղախինդ չմոռնալով՝ քու աղախինիդ արու զաւակ մը* տաս, զանիկա Տէրոջը պիտի նուիրեմ իր կեանքին բոլոր օրերուն մէջ ու անոր գլխուն վրայ ածելի պիտի չզարնուի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 и дала обет, говоря: Господи [Всемогущий Боже] Саваоф! если Ты призришь на скорбь рабы Твоей и вспомнишь обо мне, и не забудешь рабы Твоей и дашь рабе Твоей дитя мужеского пола, то я отдам его Господу [в дар] на все дни жизни его, [и вина и сикера не будет он пить,] и бритва не коснется головы его.
1:11 καὶ και and; even ηὔξατο ευχομαι wish; make εὐχὴν ευχη wish; vow κυρίῳ κυριος lord; master λέγουσα λεγω tell; declare Αδωναι αδωναι lord; master ελωαι ελωαι Tsebaoth ἐὰν εαν and if; unless ἐπιβλέπων επιβλεπω look on ἐπιβλέψῃς επιβλεπω look on ἐπὶ επι in; on τὴν ο the ταπείνωσιν ταπεινωσις humiliation τῆς ο the δούλης δουλη subject; maid σου σου of you; your καὶ και and; even μνησθῇς μναομαι remember; mindful μου μου of me; mine καὶ και and; even δῷς διδωμι give; deposit τῇ ο the δούλῃ δουλη subject; maid σου σου of you; your σπέρμα σπερμα seed ἀνδρῶν ανηρ man; husband καὶ και and; even δώσω διδωμι give; deposit αὐτὸν αυτος he; him ἐνώπιόν ενωπιος in the face; facing σου σου of you; your δοτὸν δοτος till; until ἡμέρας ημερα day θανάτου θανατος death αὐτοῦ αυτος he; him καὶ και and; even οἶνον οινος wine καὶ και and; even μέθυσμα μεθυσμα not πίεται πινω drink καὶ και and; even σίδηρος σιδηρος iron οὐκ ου not ἀναβήσεται αναβαινω step up; ascend ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him
1:11 וַ wa וְ and תִּדֹּ֨ר ttiddˌōr נדר vow נֶ֜דֶר nˈeḏer נֶדֶר vow וַ wa וְ and תֹּאמַ֗ר ttōmˈar אמר say יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service אִם־ ʔim- אִם if רָאֹ֥ה rāʔˌō ראה see תִרְאֶ֣ה׀ ṯirʔˈeh ראה see בָּ bo בְּ in עֳנִ֣י ʕᵒnˈî עֳנִי poverty אֲמָתֶ֗ךָ ʔᵃmāṯˈeḵā אָמָה handmaid וּ û וְ and זְכַרְתַּ֨נִי֙ zᵊḵartˈanî זכר remember וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִשְׁכַּ֣ח ṯiškˈaḥ שׁכח forget אֶת־ ʔeṯ- אֵת [object marker] אֲמָתֶ֔ךָ ʔᵃmāṯˈeḵā אָמָה handmaid וְ wᵊ וְ and נָתַתָּ֥ה nāṯattˌā נתן give לַ la לְ to אֲמָתְךָ֖ ʔᵃmāṯᵊḵˌā אָמָה handmaid זֶ֣רַע zˈeraʕ זֶרַע seed אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man וּ û וְ and נְתַתִּ֤יו nᵊṯattˈiʸw נתן give לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיָּ֔יו ḥayyˈāʸw חַיִּים life וּ û וְ and מֹורָ֖ה môrˌā מֹורָה razor לֹא־ lō- לֹא not יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend עַל־ ʕal- עַל upon רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
1:11. et votum vovit dicens Domine exercituum si respiciens videris adflictionem famulae tuae et recordatus mei fueris nec oblitus ancillae tuae dederisque servae tuae sexum virilem dabo eum Domino omnes dies vitae eius et novacula non ascendet super caput eiusAnd she made a vow, saying: O Lord of hosts, if thou wilt look down, and wilt be mindful of me, and not forget thy handmaid, and wilt give to thy servant a manchild: I will give him to the Lord all the days of his life, and no razor shall come upon his head.
11. And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head.
1:11. And she made a vow, saying, “O Lord of hosts, if, in looking with favor, you will see the affliction of your servant and will remember me, and will not forget your handmaid, and if you will give to your servant a male child, then I will give him to the Lord all the days of his life, and no razor shall pass over his head.”
1:11. And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no rasor come upon his head.
And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head:

1:11 и дала обет, говоря: Господи [Всемогущий Боже] Саваоф! если Ты призришь на скорбь рабы Твоей и вспомнишь обо мне, и не забудешь рабы Твоей и дашь рабе Твоей дитя мужеского пола, то я отдам его Господу [в дар] на все дни жизни его, [и вина и сикера не будет он пить,] и бритва не коснется головы его.
1:11
καὶ και and; even
ηὔξατο ευχομαι wish; make
εὐχὴν ευχη wish; vow
κυρίῳ κυριος lord; master
λέγουσα λεγω tell; declare
Αδωναι αδωναι lord; master
ελωαι ελωαι Tsebaoth
ἐὰν εαν and if; unless
ἐπιβλέπων επιβλεπω look on
ἐπιβλέψῃς επιβλεπω look on
ἐπὶ επι in; on
τὴν ο the
ταπείνωσιν ταπεινωσις humiliation
τῆς ο the
δούλης δουλη subject; maid
σου σου of you; your
καὶ και and; even
μνησθῇς μναομαι remember; mindful
μου μου of me; mine
καὶ και and; even
δῷς διδωμι give; deposit
τῇ ο the
δούλῃ δουλη subject; maid
σου σου of you; your
σπέρμα σπερμα seed
ἀνδρῶν ανηρ man; husband
καὶ και and; even
δώσω διδωμι give; deposit
αὐτὸν αυτος he; him
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
δοτὸν δοτος till; until
ἡμέρας ημερα day
θανάτου θανατος death
αὐτοῦ αυτος he; him
καὶ και and; even
οἶνον οινος wine
καὶ και and; even
μέθυσμα μεθυσμα not
πίεται πινω drink
καὶ και and; even
σίδηρος σιδηρος iron
οὐκ ου not
ἀναβήσεται αναβαινω step up; ascend
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
1:11
וַ wa וְ and
תִּדֹּ֨ר ttiddˌōr נדר vow
נֶ֜דֶר nˈeḏer נֶדֶר vow
וַ wa וְ and
תֹּאמַ֗ר ttōmˈar אמר say
יְהוָ֨ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֜ות ṣᵊvāʔˈôṯ צָבָא service
אִם־ ʔim- אִם if
רָאֹ֥ה rāʔˌō ראה see
תִרְאֶ֣ה׀ ṯirʔˈeh ראה see
בָּ bo בְּ in
עֳנִ֣י ʕᵒnˈî עֳנִי poverty
אֲמָתֶ֗ךָ ʔᵃmāṯˈeḵā אָמָה handmaid
וּ û וְ and
זְכַרְתַּ֨נִי֙ zᵊḵartˈanî זכר remember
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִשְׁכַּ֣ח ṯiškˈaḥ שׁכח forget
אֶת־ ʔeṯ- אֵת [object marker]
אֲמָתֶ֔ךָ ʔᵃmāṯˈeḵā אָמָה handmaid
וְ wᵊ וְ and
נָתַתָּ֥ה nāṯattˌā נתן give
לַ la לְ to
אֲמָתְךָ֖ ʔᵃmāṯᵊḵˌā אָמָה handmaid
זֶ֣רַע zˈeraʕ זֶרַע seed
אֲנָשִׁ֑ים ʔᵃnāšˈîm אִישׁ man
וּ û וְ and
נְתַתִּ֤יו nᵊṯattˈiʸw נתן give
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
חַיָּ֔יו ḥayyˈāʸw חַיִּים life
וּ û וְ and
מֹורָ֖ה môrˌā מֹורָה razor
לֹא־ lō- לֹא not
יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend
עַל־ ʕal- עַל upon
רֹאשֹֽׁו׃ rōšˈô רֹאשׁ head
1:11. et votum vovit dicens Domine exercituum si respiciens videris adflictionem famulae tuae et recordatus mei fueris nec oblitus ancillae tuae dederisque servae tuae sexum virilem dabo eum Domino omnes dies vitae eius et novacula non ascendet super caput eius
And she made a vow, saying: O Lord of hosts, if thou wilt look down, and wilt be mindful of me, and not forget thy handmaid, and wilt give to thy servant a manchild: I will give him to the Lord all the days of his life, and no razor shall come upon his head.
1:11. And she made a vow, saying, “O Lord of hosts, if, in looking with favor, you will see the affliction of your servant and will remember me, and will not forget your handmaid, and if you will give to your servant a male child, then I will give him to the Lord all the days of his life, and no razor shall pass over his head.”
1:11. And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no rasor come upon his head.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Имеется в виду обет назорейства. См. прим. к VI гл. кн. Чисел. Исходя из того предположения, что Елкана принадлежал к колену Левия (1: Пар. VI:27-28, 33-34), говорят, что Самуил, как левит, и так должен был служить Господу при Скинии. Конечно, как левит, Самуил должен был бы служить Господу при Скинии, но не всю жизнь, а лишь в возрасте от 25: или 30: лет до 50: (Чис. IV:3, 30; VIII:24), и притом без обязательства несения тех аскетических подвигов, какие связаны с обетом назорейства.
Adam Clarke: Commentary on the Bible - 1831
1:11: I will give him unto the Lord - Samuel, as a descendant of the house of Levi, was the Lord's property from twenty-five years of age till fifty; but the vow here implies that he should be consecrated to the Lord from his infancy to his death, and that he should not only act as a Levite, but as a Nazarite, on whose head no razor should pass.
1 Kings (1 Samuel) 1:13
Albert Barnes: Notes on the Bible - 1834
1:11: vows are characteristic of this particular age of the Judges. (Compare Jdg 11:30; Jdg 21:5; Sa1 14:24.) For the law of vows in the case of married women, see Num 30:6-16; and for the nature of the vow, see the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: vowed: Gen 28:20; Num 21:2, Num 30:3-8; Jdg 11:30; Ecc 5:4
look: Gen 29:32; Exo 4:31; Sa2 16:12; Psa 25:18
remember: Sa1 1:19; Gen 8:1, Gen 30:22; Psa 132:1, Psa 132:2
a man child: Heb. seed of men
I will give: Samuel, as a descendent of Levi, was the Lord's property, from twenty-five years of age till fifty; but the vow here implies that he should be consecrated to the Lord from his infancy to his death, and that he should not only act as a Levite, but as a Nazarite.
there: Num 6:5; Jdg 13:5
John Gill
And she vowed a vow,.... Which might be confirmed by her husband; otherwise the vow of a woman, if disapproved of by her husband, was not valid, Num 30:8 and Elkanah might make the same vow his wife did, and so it stood; for as this was a vow of Nazariteship, it is a tradition of the Jews (r), that a man may vow his son to be a Nazarite, but a woman may not; but as this instance contradicts the tradition, they endeavour to explain away this vow, as it may respect a Nazarite, as will be observed hereafter:
and said, O Lord of hosts; this is properly the first time this title was used by any that we know of; for though it is expressed in 1Kings 1:3 there it is used as the words of the writer of this history, and so long after this prayer was put up; See Gill on 1Kings 1:3; and it is an observation in the Talmud (s), that from the day God created the world, no man called him the Lord of hosts till Hannah came and called him so:
if thou wilt indeed look upon the affliction of thine handmaid the sorrow of heart she had, the reproach she met with, on account of her having no children:
and remember me, and not forget thine handmaid; which petitions are the same in other words, and are repeated to denote her vehemence and importunity in prayer, and may allude to usages among men, that will look upon a person in distress, and turn away and forget them, and never think of them more; which she deprecates may not be her case with God:
but wilt give unto thine handmaid a man child; or, "a seed of men" (t); a son in the midst of men, as the Targum; such as is desirable by men, as a male child for the most part is; though some Jewish writers interpret it of the seed of righteous, wise, and understanding men, such as be fit to serve the Lord, which seems to be a sense foreign to the text; a man child she asks, because no other could serve the Lord in the temple; and that she meant by this phrase such an one is clear, because she vowed that a razor should not come on its head, which is never said of females, as Kimchi observes:
then will I give him unto the Lord all the days of his life; to serve him, and minister unto him in the sanctuary; being born a Levite, it was incumbent on him to serve the Lord, and he had a right to his service; but then a common Levite did not enter on it until twenty five or thirty years of age, and was not always serving, but was dismissed from it at fifty Num 8:24; but the child she vows, if the Lord would give her such an one, should be trained up in his service from his infancy, and continue it all the days of his life; and was to be also a perpetual Nazarite, as Samson was, as follows:
and there shall no razor come upon his head; as was not to come upon a Nazarite, during his Nazariteship, Num 6:5 and as such a vow made by a woman contradicts the tradition of the Jews before mentioned, they give another sense of this clause; as the Targum, which paraphrases it,"and the fear of man shall not be upon him;''but about this there is a division (u); but that Samuel was Nazarite, and a perpetual one, is the sense of their best interpreters.
(r) Misn. Sotah. c. 3. sect. 8. (s) T. Bab. Beracot, fol. 31. 2. (t) "semen virorum", Montanus. (u) Misn. Nazir, c. 9. sect. 5.
John Wesley
Give him - That is, consecrate him to God's service in his temple. No razor - That is, he shall be a perpetual Nazarite.
Robert Jamieson, A. R. Fausset and David Brown
HANNAH'S PRAYER. (1Kings 1:9-18)
she prayed . . . she vowed a vow--Here is a specimen of the intense desire that reigned in the bosoms of the Hebrew women for children. This was the burden of Hannah's prayer; and the strong preference she expressed for a male child originated in her purpose of dedicating him to the tabernacle service. The circumstance of his birth bound him to this; but his residence within the precincts of the sanctuary would have to commence at an earlier age than usual, in consequence of the Nazarite vow.
1:121:12: Եւ եղեւ իբրեւ յաճախեա՛ց կալ յաղօթս առաջի Տեառն. եւ Հեղի քահանայ մի՛տ դնէր բերանոյ նորա.
12 Նա երկար աղօթեց Տիրոջ առաջ, եւ Հեղի քահանան հետեւելով նրա շրթունքներին՝ նկատեց, որ աղօթում է մտքում. շրթունքները չէին շարժւում:
12 Երբ անիկա Տէրոջը առջեւ իր աղօթքը երկնցուց, Հեղի անոր բերնին կը նայէր։
Եւ եղեւ իբրեւ յաճախեաց կալ յաղօթս առաջի Տեառն, եւ Հեղի քահանայ միտ դնէր բերանոյ նորա:

1:12: Եւ եղեւ իբրեւ յաճախեա՛ց կալ յաղօթս առաջի Տեառն. եւ Հեղի քահանայ մի՛տ դնէր բերանոյ նորա.
12 Նա երկար աղօթեց Տիրոջ առաջ, եւ Հեղի քահանան հետեւելով նրա շրթունքներին՝ նկատեց, որ աղօթում է մտքում. շրթունքները չէին շարժւում:
12 Երբ անիկա Տէրոջը առջեւ իր աղօթքը երկնցուց, Հեղի անոր բերնին կը նայէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Между тем как она долго молилась пред Господом, Илий смотрел на уста ее;
1:12 καὶ και and; even ἐγενήθη γινομαι happen; become ὅτε οτε when ἐπλήθυνεν πληθυνω multiply προσευχομένη προσευχομαι pray ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even Ηλι ηλι.1 Hēli; Ili ὁ ο the ἱερεὺς ιερευς priest ἐφύλαξεν φυλασσω guard; keep τὸ ο the στόμα στομα mouth; edge αὐτῆς αυτος he; him
1:12 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be כִּ֣י kˈî כִּי that הִרְבְּתָ֔ה hirbᵊṯˈā רבה be many לְ lᵊ לְ to הִתְפַּלֵּ֖ל hiṯpallˌēl פלל pray לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עֵלִ֖י ʕēlˌî עֵלִי Eli שֹׁמֵ֥ר šōmˌēr שׁמר keep אֶת־ ʔeṯ- אֵת [object marker] פִּֽיהָ׃ pˈîhā פֶּה mouth
1:12. factum est ergo cum illa multiplicaret preces coram Domino ut Heli observaret os eiusAnd it came to pass, as she multiplied prayers before the Lord, that Heli observed her mouth.
12. And it came to pass, as she continued praying before the LORD, that Eli marked her mouth.
1:12. Then it happened that, while she multiplied prayers before the Lord, Eli observed her mouth.
1:12. And it came to pass, as she continued praying before the LORD, that Eli marked her mouth.
And it came to pass, as she continued praying before the LORD, that Eli marked her mouth:

1:12 Между тем как она долго молилась пред Господом, Илий смотрел на уста ее;
1:12
καὶ και and; even
ἐγενήθη γινομαι happen; become
ὅτε οτε when
ἐπλήθυνεν πληθυνω multiply
προσευχομένη προσευχομαι pray
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
Ηλι ηλι.1 Hēli; Ili
ο the
ἱερεὺς ιερευς priest
ἐφύλαξεν φυλασσω guard; keep
τὸ ο the
στόμα στομα mouth; edge
αὐτῆς αυτος he; him
1:12
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
כִּ֣י kˈî כִּי that
הִרְבְּתָ֔ה hirbᵊṯˈā רבה be many
לְ lᵊ לְ to
הִתְפַּלֵּ֖ל hiṯpallˌēl פלל pray
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עֵלִ֖י ʕēlˌî עֵלִי Eli
שֹׁמֵ֥ר šōmˌēr שׁמר keep
אֶת־ ʔeṯ- אֵת [object marker]
פִּֽיהָ׃ pˈîhā פֶּה mouth
1:12. factum est ergo cum illa multiplicaret preces coram Domino ut Heli observaret os eius
And it came to pass, as she multiplied prayers before the Lord, that Heli observed her mouth.
1:12. Then it happened that, while she multiplied prayers before the Lord, Eli observed her mouth.
1:12. And it came to pass, as she continued praying before the LORD, that Eli marked her mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: continued praying: Heb. multiplied to pray, Luk 11:8-10, Luk 18:1; Eph 6:18; Col 4:2; Th1 5:17; Jam 5:16
Carl Friedrich Keil and Franz Delitzsch

But when Hannah prayed much (i.e., a long time) before the Lord, and Eli noticed her mouth, and, as she was praying inwardly, only saw her lips move, but did not hear her voice, he thought she was drunken, and called out to her: "How long dost thou show thyself drunken? put away thy wine from thee," i.e., go away and sleep off thine intoxication (cf. 1Kings 25:37). לבּהּ על מדבּרת, lit. speaking to her heart. על is not to be confounded with אל (Gen 24:45), but has the subordinate idea of a comforting address, as in Gen 34:3, etc.
John Gill
And it came to pass, as she continued praying before the Lord,.... Being very earnest and importunate with him to grant her request, and therefore repeated her petition, and prolonged her prayer, being unwilling to let the Lord go, until she had a promise, or some satisfaction, that she should have the thing she liked; some think she continued an hour in prayer:
that Eli marked her mouth; observed the motion of her lips, and no doubt her distorted countenance, and uplifted eyes and hands, but chiefly the former; not knowing what the woman was at, and what could be the meaning of such motions.
John Wesley
Continued - Heb. multiplied to pray. By which it appears that she said much more than is here expressed. And the like you are to judge of the prayers and sermons of other holy persons recorded in scripture, which gives us only the sum and substance of them. This consideration may help us much to understand some passages of the bible.
Robert Jamieson, A. R. Fausset and David Brown
Eli marked her mouth--The suspicion of the aged priest seems to indicate that the vice of intemperance was neither uncommon nor confined to one sex in those times of disorder. This mistaken impression was immediately removed, and, in the words, "God grant," or rather, "will grant," was followed by an invocation which, as Hannah regarded it in the light of a prophecy pointing to the accomplishment of her earnest desire, dispelled her sadness, and filled her with confident hope [1Kings 1:18]. The character and services of the expected child were sufficiently important to make his birth a fit subject for prophecy.
1:131:13: եւ նա խօսէ՛ր ՚ի սրտի իւրում, եւ շրթունք իւր ո՛չ շարժէին, եւ բարբառ իւր ո՛չ լինէր լսելի. եւ լուա՛ւ նմա Տէր։ Եւ համարեցաւ զնա Հեղի արբեա՛լ.
13 Ձայնը լսելի չէր, բայց Տէրը լսեց նրան:
13 Աննա իր սրտին մէջէն կը խօսէր, միայն շրթունքները կը շարժէին, բայց ձայնը չէր լսուեր. անոր համար Հեղի զանիկա գինով կարծեց։
Եւ նա խօսէր ի սրտի իւրում, եւ շրթունք իւր շարժէին, եւ բարբառ իւր ոչ լինէր լսելի. [14]եւ լուաւ նմա Տէր.`` եւ համարեցաւ զնա Հեղի արբեալ:

1:13: եւ նա խօսէ՛ր ՚ի սրտի իւրում, եւ շրթունք իւր ո՛չ շարժէին, եւ բարբառ իւր ո՛չ լինէր լսելի. եւ լուա՛ւ նմա Տէր։ Եւ համարեցաւ զնա Հեղի արբեա՛լ.
13 Ձայնը լսելի չէր, բայց Տէրը լսեց նրան:
13 Աննա իր սրտին մէջէն կը խօսէր, միայն շրթունքները կը շարժէին, բայց ձայնը չէր լսուեր. անոր համար Հեղի զանիկա գինով կարծեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 и как Анна говорила в сердце своем, а уста ее только двигались, и не было слышно голоса ее, то Илий счел ее пьяною.
1:13 καὶ και and; even αὐτὴ αυτος he; him ἐλάλει λαλεω talk; speak ἐν εν in τῇ ο the καρδίᾳ καρδια heart αὐτῆς αυτος he; him καὶ και and; even τὰ ο the χείλη χειλος lip; shore αὐτῆς αυτος he; him ἐκινεῖτο κινεω stir; shake καὶ και and; even φωνὴ φωνη voice; sound αὐτῆς αυτος he; him οὐκ ου not ἠκούετο ακουω hear καὶ και and; even ἐλογίσατο λογιζομαι account; count αὐτὴν αυτος he; him Ηλι ηλι.1 Hēli; Ili εἰς εις into; for μεθύουσαν μεθυω get drunk
1:13 וְ wᵊ וְ and חַנָּ֗ה ḥannˈā חַנָּה Hannah הִ֚יא ˈhî הִיא she מְדַבֶּ֣רֶת mᵊḏabbˈereṯ דבר speak עַל־ ʕal- עַל upon לִבָּ֔הּ libbˈāh לֵב heart רַ֚ק ˈraq רַק only שְׂפָתֶ֣יהָ śᵊfāṯˈeʸhā שָׂפָה lip נָּעֹ֔ות nnāʕˈôṯ נוע quiver וְ wᵊ וְ and קֹולָ֖הּ qôlˌāh קֹול sound לֹ֣א lˈō לֹא not יִשָּׁמֵ֑עַ yiššāmˈēₐʕ שׁמע hear וַ wa וְ and יַּחְשְׁבֶ֥הָ yyaḥšᵊvˌehā חשׁב account עֵלִ֖י ʕēlˌî עֵלִי Eli לְ lᵊ לְ to שִׁכֹּרָֽה׃ šikkōrˈā שִׁכֹּור drunk
1:13. porro Anna loquebatur in corde suo tantumque labia illius movebantur et vox penitus non audiebatur aestimavit igitur eam Heli temulentamNow Anna spoke in her heart, and only her lips moved, but her voice was not heard at all. Heli therefore thought her to be drunk,
13. Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.
1:13. For Hannah was speaking in her heart, and only her lips moved, and her voice was barely heard. Therefore, Eli considered her to be drunk,
1:13. Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.
Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken:

1:13 и как Анна говорила в сердце своем, а уста ее только двигались, и не было слышно голоса ее, то Илий счел ее пьяною.
1:13
καὶ και and; even
αὐτὴ αυτος he; him
ἐλάλει λαλεω talk; speak
ἐν εν in
τῇ ο the
καρδίᾳ καρδια heart
αὐτῆς αυτος he; him
καὶ και and; even
τὰ ο the
χείλη χειλος lip; shore
αὐτῆς αυτος he; him
ἐκινεῖτο κινεω stir; shake
καὶ και and; even
φωνὴ φωνη voice; sound
αὐτῆς αυτος he; him
οὐκ ου not
ἠκούετο ακουω hear
καὶ και and; even
ἐλογίσατο λογιζομαι account; count
αὐτὴν αυτος he; him
Ηλι ηλι.1 Hēli; Ili
εἰς εις into; for
μεθύουσαν μεθυω get drunk
1:13
וְ wᵊ וְ and
חַנָּ֗ה ḥannˈā חַנָּה Hannah
הִ֚יא ˈhî הִיא she
מְדַבֶּ֣רֶת mᵊḏabbˈereṯ דבר speak
עַל־ ʕal- עַל upon
לִבָּ֔הּ libbˈāh לֵב heart
רַ֚ק ˈraq רַק only
שְׂפָתֶ֣יהָ śᵊfāṯˈeʸhā שָׂפָה lip
נָּעֹ֔ות nnāʕˈôṯ נוע quiver
וְ wᵊ וְ and
קֹולָ֖הּ qôlˌāh קֹול sound
לֹ֣א lˈō לֹא not
יִשָּׁמֵ֑עַ yiššāmˈēₐʕ שׁמע hear
וַ wa וְ and
יַּחְשְׁבֶ֥הָ yyaḥšᵊvˌehā חשׁב account
עֵלִ֖י ʕēlˌî עֵלִי Eli
לְ lᵊ לְ to
שִׁכֹּרָֽה׃ šikkōrˈā שִׁכֹּור drunk
1:13. porro Anna loquebatur in corde suo tantumque labia illius movebantur et vox penitus non audiebatur aestimavit igitur eam Heli temulentam
Now Anna spoke in her heart, and only her lips moved, but her voice was not heard at all. Heli therefore thought her to be drunk,
1:13. For Hannah was speaking in her heart, and only her lips moved, and her voice was barely heard. Therefore, Eli considered her to be drunk,
1:13. Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:13: Spake in her heart; only her lips moved - She prayed; her whole heart was engaged: and though she spake not with an audible voice, yet her lips formed themselves according to the pronunciation of the words which her heart uttered.
1 Kings (1 Samuel) 1:15
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: spake: Gen 24:42-45; Neh 2:4; Psa 25:1; Rom 8:26
she had: Zac 9:15; Act 2:13; Co1 13:7
John Gill
Now Hannah, she spake in her heart,.... It was mental prayer she used, some ejaculations of her mind she sent up to God, which she was sensible were well known to him, and she needed not to express vocally:
only her lips moved; as her heart spoke, and sent up her petitions, as if she had used words and phrases in form:
but her voice was not heard: that she might not seem to be ostentatious in her prayer, and that she might not interrupt others in their devotions; and she knew that her voice was not necessary with respect to God:
therefore Eli thought she had been drunken; by the motions she made, and gestures she used, as if she was muttering something to herself, and by her long continuance therein, and it being after a feast she had been at with her husband, and the rest of the family; from all which Eli concluded this must be her case.
John Wesley
Drunken - Because of the multitude of her words, and those motions of her face and body, which the vehemency of her passion, and the fervency in prayer occasioned.
1:141:14: եւ ասէ ցնա պատանեակն Հեղեայ. Մինչեւ յե՞րբ կայցես յարբեցութեան, թափեա՛ ՚ի քէն զգինիդ քո, եւ գնա՛ յերեսաց Տեառն[2833]։ [2833] Ոմանք. Եւ ասէ ցնա մանուկն Հեղեայ։
14 Հեղին կարծեց, թէ նա հարբած է, ուստի Հեղիի սպասաւորն ասաց Աննային. «Մինչեւ ե՞րբ հարբած վիճակում ես մնալու, սթափուի՛ր գինովութիւնից ու գնա հեռացի՛ր Տիրոջ առջեւից»:
14 Եւ Հեղի անոր ըսաւ. «Մինչեւ ե՞րբ գինովութիւն պիտի ընես. քու գինիէդ հրաժարէ՛»։
եւ ասէ ցնա [15]պատանեակն Հեղեայ``. Մինչեւ յե՞րբ կայցես յարբեցութեան, թափեա ի քէն զգինիդ քո, [16]եւ գնա յերեսաց Տեառն:

1:14: եւ ասէ ցնա պատանեակն Հեղեայ. Մինչեւ յե՞րբ կայցես յարբեցութեան, թափեա՛ ՚ի քէն զգինիդ քո, եւ գնա՛ յերեսաց Տեառն[2833]։
[2833] Ոմանք. Եւ ասէ ցնա մանուկն Հեղեայ։
14 Հեղին կարծեց, թէ նա հարբած է, ուստի Հեղիի սպասաւորն ասաց Աննային. «Մինչեւ ե՞րբ հարբած վիճակում ես մնալու, սթափուի՛ր գինովութիւնից ու գնա հեռացի՛ր Տիրոջ առջեւից»:
14 Եւ Հեղի անոր ըսաւ. «Մինչեւ ե՞րբ գինովութիւն պիտի ընես. քու գինիէդ հրաժարէ՛»։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 И сказал ей Илий: доколе ты будешь пьяною? вытрезвись от вина твоего [и иди от лица Господня].
1:14 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him τὸ ο the παιδάριον παιδαριον little boy Ηλι ηλι.1 Hēli; Ili ἕως εως till; until πότε ποτε.1 when? μεθυσθήσῃ μεθυω get drunk περιελοῦ περιαιρεω disconnect; remove τὸν ο the οἶνόν οινος wine σου σου of you; your καὶ και and; even πορεύου πορευομαι travel; go ἐκ εκ from; out of προσώπου προσωπον face; ahead of κυρίου κυριος lord; master
1:14 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to עֵלִ֔י ʕēlˈî עֵלִי Eli עַד־ ʕaḏ- עַד unto מָתַ֖י māṯˌay מָתַי when תִּשְׁתַּכָּרִ֑ין tištakkārˈîn שׁכר be drunk הָסִ֥ירִי hāsˌîrî סור turn aside אֶת־ ʔeṯ- אֵת [object marker] יֵינֵ֖ךְ yênˌēḵ יַיִן wine מֵ mē מִן from עָלָֽיִךְ׃ ʕālˈāyiḵ עַל upon
1:14. dixitque ei usquequo ebria eris digere paulisper vinum quo madesAnd said to her: How long wilt thou be drunk? digest a little the wine, of which thou hast taken too much.
14. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.
1:14. and so he said to her: “How long will you be inebriated? You should take only a little wine, but instead you are drenched.”
1:14. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.
And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee:

1:14 И сказал ей Илий: доколе ты будешь пьяною? вытрезвись от вина твоего [и иди от лица Господня].
1:14
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
τὸ ο the
παιδάριον παιδαριον little boy
Ηλι ηλι.1 Hēli; Ili
ἕως εως till; until
πότε ποτε.1 when?
μεθυσθήσῃ μεθυω get drunk
περιελοῦ περιαιρεω disconnect; remove
τὸν ο the
οἶνόν οινος wine
σου σου of you; your
καὶ και and; even
πορεύου πορευομαι travel; go
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
1:14
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֵלֶ֨יהָ֙ ʔēlˈeʸhā אֶל to
עֵלִ֔י ʕēlˈî עֵלִי Eli
עַד־ ʕaḏ- עַד unto
מָתַ֖י māṯˌay מָתַי when
תִּשְׁתַּכָּרִ֑ין tištakkārˈîn שׁכר be drunk
הָסִ֥ירִי hāsˌîrî סור turn aside
אֶת־ ʔeṯ- אֵת [object marker]
יֵינֵ֖ךְ yênˌēḵ יַיִן wine
מֵ מִן from
עָלָֽיִךְ׃ ʕālˈāyiḵ עַל upon
1:14. dixitque ei usquequo ebria eris digere paulisper vinum quo mades
And said to her: How long wilt thou be drunk? digest a little the wine, of which thou hast taken too much.
1:14. and so he said to her: “How long will you be inebriated? You should take only a little wine, but instead you are drenched.”
1:14. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: How long: Jos 22:12-20; Job 8:2; Psa 62:3; Pro 6:9; Mat 7:1-3
put away: Job 11:14, Job 22:23; Pro 4:24; Eph 4:25, Eph 4:31
John Gill
And Eli said unto her, how long wilt thou be drunken?.... What, every day drunk? what, continually in this wicked practice? when will it be stopped? for Eli might have observed on other days, and at other times, odd looks, and a strange behaviour in her, which he took for the effects of drinking too much wine: or how long will this drunken fit last? she had been a considerable time as he thought in it, and it was not gone off yet: the Targum is,"how long wilt thou behave like a fool, or a mad woman?''as drunken people generally do act, as if they were fools, or mad:
put away thy wine from thee; not as if she had any with her there to drink of, but he advises her, since it had such an effect upon her, to abstain from it, and wholly disuse it, and so break off such an habit and custom she had got into; or he would have her go home and sleep it out, and wait till she had digested it, and the strength of it was gone off, before she came to such a place of devotion and worship; from hence the Jews say (w) it may be learnt, that a drunken person ought not to pray.
(w) T. Bab. Beracot, fol. 31. 1.
1:151:15: Եւ պատասխանի ետ Աննա՝ եւ ասէ. Ո՛չ այդպէս տէր, այլ կին վշտագնեա՛լ եմ ես ոգւով, եւ գինի եւ արբեցութիւն ո՛չ է իմ արբեալ. եւ հեղո՛ւմ զանձն իմ առաջի Տեառն։
15 Պատասխան տալով Աննան ասաց. «Ո՛չ, Տէ՛ր, այդպէս չէ: Ես վշտացած սրտով կին եմ: Ո՛չ գինի եմ խմել, ո՛չ էլ հարբած եմ: Ես իմ սիրտն եմ բացել Տիրոջ առջեւ:
15 Աննա պատասխան տուաւ ու ըսաւ. «Ո՛վ տէր իմ. այդպէս չէ. ես վշտացած սրտով կին մըն եմ եւ գինի կամ օղի չեմ խմած. սակայն Տէրոջը առջեւ իմ սիրտս բացի*։
Եւ պատասխանի ետ Աննա եւ ասէ. Ոչ այդպէս, տէր. այլ կին վշտագնեալ եմ ես ոգւով, եւ գինի եւ արբեցութիւն ոչ է իմ արբեալ. եւ հեղում զանձն իմ առաջի Տեառն:

1:15: Եւ պատասխանի ետ Աննա՝ եւ ասէ. Ո՛չ այդպէս տէր, այլ կին վշտագնեա՛լ եմ ես ոգւով, եւ գինի եւ արբեցութիւն ո՛չ է իմ արբեալ. եւ հեղո՛ւմ զանձն իմ առաջի Տեառն։
15 Պատասխան տալով Աննան ասաց. «Ո՛չ, Տէ՛ր, այդպէս չէ: Ես վշտացած սրտով կին եմ: Ո՛չ գինի եմ խմել, ո՛չ էլ հարբած եմ: Ես իմ սիրտն եմ բացել Տիրոջ առջեւ:
15 Աննա պատասխան տուաւ ու ըսաւ. «Ո՛վ տէր իմ. այդպէս չէ. ես վշտացած սրտով կին մըն եմ եւ գինի կամ օղի չեմ խմած. սակայն Տէրոջը առջեւ իմ սիրտս բացի*։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 И отвечала Анна, и сказала: нет, господин мой; я~--- жена, скорбящая духом, вина и сикера я не пила, но изливаю душу мою пред Господом;
1:15 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Αννα αννα Anna καὶ και and; even εἶπεν επω say; speak οὐχί ουχι not; not actually κύριε κυριος lord; master γυνή γυνη woman; wife ᾗ ος who; what σκληρὰ σκληρος hard; harsh ἡμέρα ημερα day ἐγώ εγω I εἰμι ειμι be καὶ και and; even οἶνον οινος wine καὶ και and; even μέθυσμα μεθυσμα not πέπωκα πινω drink καὶ και and; even ἐκχέω εκχεω pour out; drained τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master
1:15 וַ wa וְ and תַּ֨עַן ttˌaʕan ענה answer חַנָּ֤ה ḥannˈā חַנָּה Hannah וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say לֹ֣א lˈō לֹא not אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman קְשַׁת־ qᵊšaṯ- קָשֶׁה hard ר֨וּחַ֙ rˈûₐḥ רוּחַ wind אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i וְ wᵊ וְ and יַ֥יִן yˌayin יַיִן wine וְ wᵊ וְ and שֵׁכָ֖ר šēḵˌār שֵׁכָר strong drink לֹ֣א lˈō לֹא not שָׁתִ֑יתִי šāṯˈîṯî שׁתה drink וָ wā וְ and אֶשְׁפֹּ֥ךְ ʔešpˌōḵ שׁפך pour אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:15. respondens Anna nequaquam inquit domine mi nam mulier infelix nimis ego sum vinumque et omne quod inebriare potest non bibi sed effudi animam meam in conspectu DominiAnna answering, said: Not so, my lord: for I am an exceeding unhappy woman, and have drunk neither wine nor any strong drink, but I have poured out my soul before the Lord.
15. And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but I poured out my soul before the LORD.
1:15. Responding, Hannah said: “By no means, my lord. For I am an exceedingly unhappy woman, and I drank neither wine, nor anything that can inebriate. Instead, I have poured out my soul in the sight of the Lord.
1:15. And Hannah answered and said, No, my lord, I [am] a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD.
And Hannah answered and said, No, my lord, I [am] a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD:

1:15 И отвечала Анна, и сказала: нет, господин мой; я~--- жена, скорбящая духом, вина и сикера я не пила, но изливаю душу мою пред Господом;
1:15
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Αννα αννα Anna
καὶ και and; even
εἶπεν επω say; speak
οὐχί ουχι not; not actually
κύριε κυριος lord; master
γυνή γυνη woman; wife
ος who; what
σκληρὰ σκληρος hard; harsh
ἡμέρα ημερα day
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
οἶνον οινος wine
καὶ και and; even
μέθυσμα μεθυσμα not
πέπωκα πινω drink
καὶ και and; even
ἐκχέω εκχεω pour out; drained
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
1:15
וַ wa וְ and
תַּ֨עַן ttˌaʕan ענה answer
חַנָּ֤ה ḥannˈā חַנָּה Hannah
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
לֹ֣א lˈō לֹא not
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
קְשַׁת־ qᵊšaṯ- קָשֶׁה hard
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
אָנֹ֔כִי ʔānˈōḵî אָנֹכִי i
וְ wᵊ וְ and
יַ֥יִן yˌayin יַיִן wine
וְ wᵊ וְ and
שֵׁכָ֖ר šēḵˌār שֵׁכָר strong drink
לֹ֣א lˈō לֹא not
שָׁתִ֑יתִי šāṯˈîṯî שׁתה drink
וָ וְ and
אֶשְׁפֹּ֥ךְ ʔešpˌōḵ שׁפך pour
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:15. respondens Anna nequaquam inquit domine mi nam mulier infelix nimis ego sum vinumque et omne quod inebriare potest non bibi sed effudi animam meam in conspectu Domini
Anna answering, said: Not so, my lord: for I am an exceeding unhappy woman, and have drunk neither wine nor any strong drink, but I have poured out my soul before the Lord.
1:15. Responding, Hannah said: “By no means, my lord. For I am an exceedingly unhappy woman, and I drank neither wine, nor anything that can inebriate. Instead, I have poured out my soul in the sight of the Lord.
1:15. And Hannah answered and said, No, my lord, I [am] a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:15: I have drunk neither wine nor strong drink - Neither wine nor inebriating drink has been poured out unto me; but I have poured out my soul unto the Lord. There is a great deal of delicacy and point in this vindication.
1 Kings (1 Samuel) 1:16
Albert Barnes: Notes on the Bible - 1834
1:15: See Sa1 1:2 and note. She means that wine was not the cause of her present discomposure, but grief of heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: my Lord: Pro 15:1, Pro 25:15
of a sorrowful spirit: Heb. hard of spirit
poured: Psa 42:4, Psa 62:8, Psa 142:2, Psa 142:3, Psa 143:6; Lam 2:19
Carl Friedrich Keil and Franz Delitzsch

Hannah answered: "No, my lord, I am a woman of an oppressed spirit. I have not drunk wine and strong drink, but have poured out my soul before the Lord (see Ps 42:5). Do not count thine handmaid for a worthless woman, for I have spoken hitherto out of great sighing and grief." לפני נתן, to set or lay before a person, i.e., generally to give a person up to another; here to place him in thought in the position of another, i.e., to take him for another. שׂיה, meditation, inward movement of the heart, sighing.
John Gill
And Hannah answered and said, no, my lord,.... That is not my case, you have greatly mistaken it; she answered with great mildness and meekness, without falling into a passion at such a scandalous imputation upon her, and with great respect and reverence to Eli, suitable to his office; so in later times the high priest used to be addressed after this manner, particularly on the day of atonement, "Lord high priest", do so and so (x); indeed these words of Hannah are interpreted as not so very respectful, as if the sense was, not a lord art thou in this matter; nor does the Holy Ghost dwell upon thee (y); which thou hast sufficiently shown, or thou wouldest never have suspected me of drunkenness:
I am a woman of a sorrowful spirit: depressed with trouble and grief on account of afflictions; if she was drunk, it was not with wine, but with sorrow: or "a woman of a hard spirit" (z); which is sometimes taken in an ill sense, and, according to Abarbinel, is here denied by her, who connects this clause with the preceding thus; not, my lord, am I a woman of a hard spirit, or such a hardened wretch, and such an impudent woman, as I must be, were it so, to come drunk into the house of God, and pretend to pray unto him:
I have drank neither wine nor strong drink; not any sort of intoxicating liquors that day, neither wine new or old, as the Targum:
but have poured out my soul before the Lord: the affliction of it, as the same paraphrase; the grievances and distresses, the complaints of her soul, which were many, and which she had poured out before the Lord freely and plentifully, and which had taken up some time to do it; see Ps 42:8 where phrases similar to this are used, and which seem to be taken from hence.
(x) Misn. Yoma, c. 1. sect. 3, 5, 7. (y) T. Bab. Beracot, fol. 31. 2. Jarchi in loc. (z) "dura spiritu", Pagninus, Montanus.
1:161:16: Մի՛ համարիր զաղախին քո դուստր ժանտ, զի ՚ի բազում տրտմութենէ եւ ՚ի տխրութենէ իմմէ վարանեա՛լ կամ մինչեւ ցայժմ[2834]։ [2834] Ոմանք. Տրտմութենէ իմմէ վարանեալ, եւ կամ մին՛՛։
16 Քո աղախնին անզգամ կին մի՛ համարիր, ես իմ բազում տրտմութիւնից եւ իմ տխրութիւնից մտամոլոր կանգնել եմ մինչեւ այժմ»:
16 Քու աղախինդ չար կին մը մի՛ կարծեր, քանզի իմ վշտերուս ու նեղութեանս շատութեանը համար մինչեւ հիմա խօսեցայ»։
Մի՛ համարիր զաղախին քո դուստր ժանտ, զի ի բազում տրտմութենէ եւ ի տխրութենէ իմմէ վարանեալ կամ մինչեւ ցայժմ:

1:16: Մի՛ համարիր զաղախին քո դուստր ժանտ, զի ՚ի բազում տրտմութենէ եւ ՚ի տխրութենէ իմմէ վարանեա՛լ կամ մինչեւ ցայժմ[2834]։
[2834] Ոմանք. Տրտմութենէ իմմէ վարանեալ, եւ կամ մին՛՛։
16 Քո աղախնին անզգամ կին մի՛ համարիր, ես իմ բազում տրտմութիւնից եւ իմ տխրութիւնից մտամոլոր կանգնել եմ մինչեւ այժմ»:
16 Քու աղախինդ չար կին մը մի՛ կարծեր, քանզի իմ վշտերուս ու նեղութեանս շատութեանը համար մինչեւ հիմա խօսեցայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 не считай рабы твоей негодною женщиною, ибо от великой печали моей и от скорби моей я говорила доселе.
1:16 μὴ μη not δῷς διδωμι give; deposit τὴν ο the δούλην δουλη subject; maid σου σου of you; your εἰς εις into; for θυγατέρα θυγατηρ daughter λοιμήν λοιμος pestilence; pest ὅτι οτι since; that ἐκ εκ from; out of πλήθους πληθος multitude; quantity ἀδολεσχίας αδολεσχια of me; mine ἐκτέτακα εκτεινω extend ἕως εως till; until νῦν νυν now; present
1:16 אַל־ ʔal- אַל not תִּתֵּן֙ tittˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] אֲמָ֣תְךָ֔ ʔᵃmˈāṯᵊḵˈā אָמָה handmaid לִ li לְ to פְנֵ֖י fᵊnˌê פָּנֶה face בַּת־ baṯ- בַּת daughter בְּלִיָּ֑עַל bᵊliyyˈāʕal בְּלִיַּעַל wickedness כִּֽי־ kˈî- כִּי that מֵ mē מִן from רֹ֥ב rˌōv רֹב multitude שִׂיחִ֛י śîḥˈî שִׂיחַ concern וְ wᵊ וְ and כַעְסִ֖י ḵaʕsˌî כַּעַס grief דִּבַּ֥רְתִּי dibbˌartî דבר speak עַד־ ʕaḏ- עַד unto הֵֽנָּה׃ hˈēnnā הֵנָּה here
1:16. ne reputes ancillam tuam quasi unam de filiabus Belial quia ex multitudine doloris et maeroris mei locuta sum usque in praesensCount not thy handmaid for one of the daughters of Belial: for out of the abundance of my sorrow and grief have I spoken till now.
16. Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and my provocation have I spoken hitherto.
1:16. You should not repute your handmaid as one of the daughters of Belial. For I have been speaking from the abundance of my sorrow and grief, even until now.”
1:16. Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto.
Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto:

1:16 не считай рабы твоей негодною женщиною, ибо от великой печали моей и от скорби моей я говорила доселе.
1:16
μὴ μη not
δῷς διδωμι give; deposit
τὴν ο the
δούλην δουλη subject; maid
σου σου of you; your
εἰς εις into; for
θυγατέρα θυγατηρ daughter
λοιμήν λοιμος pestilence; pest
ὅτι οτι since; that
ἐκ εκ from; out of
πλήθους πληθος multitude; quantity
ἀδολεσχίας αδολεσχια of me; mine
ἐκτέτακα εκτεινω extend
ἕως εως till; until
νῦν νυν now; present
1:16
אַל־ ʔal- אַל not
תִּתֵּן֙ tittˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
אֲמָ֣תְךָ֔ ʔᵃmˈāṯᵊḵˈā אָמָה handmaid
לִ li לְ to
פְנֵ֖י fᵊnˌê פָּנֶה face
בַּת־ baṯ- בַּת daughter
בְּלִיָּ֑עַל bᵊliyyˈāʕal בְּלִיַּעַל wickedness
כִּֽי־ kˈî- כִּי that
מֵ מִן from
רֹ֥ב rˌōv רֹב multitude
שִׂיחִ֛י śîḥˈî שִׂיחַ concern
וְ wᵊ וְ and
כַעְסִ֖י ḵaʕsˌî כַּעַס grief
דִּבַּ֥רְתִּי dibbˌartî דבר speak
עַד־ ʕaḏ- עַד unto
הֵֽנָּה׃ hˈēnnā הֵנָּה here
1:16. ne reputes ancillam tuam quasi unam de filiabus Belial quia ex multitudine doloris et maeroris mei locuta sum usque in praesens
Count not thy handmaid for one of the daughters of Belial: for out of the abundance of my sorrow and grief have I spoken till now.
1:16. You should not repute your handmaid as one of the daughters of Belial. For I have been speaking from the abundance of my sorrow and grief, even until now.”
1:16. Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:16: Count not thine handmaid for a daughter of Belial - אל תתן את אמתך לפני בת בליעל al titten eth amathecha liphney bath Beliyael; 'Put not thy handmaiden before the faces of a daughter of Belial." "If I am a drunkard, and strive by the most execrable hypocrisy (praying in the house of God) to cover my iniquity, then I am the chief of the daughters of Belial." Or, "Give not thy handmaid (to reproach) before the faces of the daughters of Belial." Several of these probably attended there for the purposes of prostitution and gain; for it is said, Sa1 2:22, that Eli's sons lay with the women at the door of the tabernacle, though this may refer to the women who kept the door.
1 Kings (1 Samuel) 1:17
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: a daughter: Sa1 2:12, Sa1 10:27, Sa1 25:25; Deu 13:13
out of: Job 6:2, Job 6:3, Job 10:1, Job 10:2; Mat 12:34, Mat 12:35
complaint: or, meditation
John Gill
Count not thine handmaid for a daughter of Belial,.... A yokeless, a lawless, impudent, and abandoned creature; one of the most wicked, vilest, and most profligate wretches; as she must be to come drunk into the sanctuary of God; see 1Kings 25:17. Drunkenness in man is au abominable crime, but much more in a woman. The Romans (a) forbad wine to women, and drunkenness in them was a capital crime, as adultery, or any other; and indeed a drunken woman is liable to all manner of sin:
for out of the abundance of my complaint and grief have I spoken hitherto; out of the abundance of the heart the mouth will speak, whether it is matter of trouble or of joy; the heart of Hannah was full of grief, and her mouth full of complaints, on which she long dwelt, in order to give vent thereunto, and ease herself.
(a) Plin. Nat. Hist. l. 14. c. 13.
John Wesley
Count not, &c. - Thus when we are unjustly censured, we should endeavour not only to clear ourselves, but to satisfy our brethren, by giving them a just and true account of that which they misapprehended.
1:171:17: Ե՛տ նմա պատասխանի Հեղի՝ եւ ասէ. Ե՛րթ ՚ի խաղաղութիւն, եւ Աստուած Իսրայէլի տացէ՛ քեզ զամենայն խնդրուածս քո զոր խնդրեցե՛ր ՚ի նմանէ։
17 Պատասխան տուեց Հեղին եւ ասաց. «Գնա՛ խաղաղութեամբ եւ Իսրայէլի Աստուածը թող կատարի նրանից հայցած քո բոլոր խնդրանքները»:
17 Այն ատեն Հեղի պատասխան տուաւ ու ըսաւ. «Գնա՛ խաղաղութեամբ ու Իսրայէլի Աստուածը քու խնդրուածքդ քեզի տայ՝ ինչ որ անկէ խնդրեցիր»։
Ետ նմա պատասխանի Հեղի եւ ասէ. Երթ ի խաղաղութիւն, եւ Աստուած Իսրայելի տացէ քեզ զամենայն խնդրուածս քո զոր խնդրեցեր ի նմանէ:

1:17: Ե՛տ նմա պատասխանի Հեղի՝ եւ ասէ. Ե՛րթ ՚ի խաղաղութիւն, եւ Աստուած Իսրայէլի տացէ՛ քեզ զամենայն խնդրուածս քո զոր խնդրեցե՛ր ՚ի նմանէ։
17 Պատասխան տուեց Հեղին եւ ասաց. «Գնա՛ խաղաղութեամբ եւ Իսրայէլի Աստուածը թող կատարի նրանից հայցած քո բոլոր խնդրանքները»:
17 Այն ատեն Հեղի պատասխան տուաւ ու ըսաւ. «Գնա՛ խաղաղութեամբ ու Իսրայէլի Աստուածը քու խնդրուածքդ քեզի տայ՝ ինչ որ անկէ խնդրեցիր»։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 И отвечал Илий и сказал: иди с миром, и Бог Израилев исполнит прошение твое, чего ты просила у Него.
1:17 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Ηλι ηλι.1 Hēli; Ili καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him πορεύου πορευομαι travel; go εἰς εις into; for εἰρήνην ειρηνη peace ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel δῴη διδωμι give; deposit σοι σοι you πᾶν πας all; every αἴτημά αιτημα item; request σου σου of you; your ὃ ος who; what ᾐτήσω αιτεω ask παρ᾿ παρα from; by αὐτοῦ αυτος he; him
1:17 וַ wa וְ and יַּ֧עַן yyˈaʕan ענה answer עֵלִ֛י ʕēlˈî עֵלִי Eli וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לְכִ֣י lᵊḵˈî הלך walk לְ lᵊ לְ to שָׁלֹ֑ום šālˈôm שָׁלֹום peace וֵ wē וְ and אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel יִתֵּן֙ yittˌēn נתן give אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֣לָתֵ֔ךְ šˈēlāṯˈēḵ שְׁאֵלָה request אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁאַ֖לְתְּ šāʔˌalt שׁאל ask מֵ mē מִן from עִמֹּֽו׃ ʕimmˈô עִם with
1:17. tunc Heli ait ei vade in pace et Deus Israhel det tibi petitionem quam rogasti eumThen Heli said to her: Go in peace: and the God of Israel grant thee thy petition, which thou hast asked of him.
17. Then Eli answered and said, Go in peace: and the God of Israel grant thy petition that thou hast asked of him.
1:17. Then Eli said to her: “Go in peace. And may the God of Israel grant to you your petition, which you have begged of him.”
1:17. Then Eli answered and said, Go in peace: and the God of Israel grant [thee] thy petition that thou hast asked of him.
Then Eli answered and said, Go in peace: and the God of Israel grant [thee] thy petition that thou hast asked of him:

1:17 И отвечал Илий и сказал: иди с миром, и Бог Израилев исполнит прошение твое, чего ты просила у Него.
1:17
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Ηλι ηλι.1 Hēli; Ili
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
πορεύου πορευομαι travel; go
εἰς εις into; for
εἰρήνην ειρηνη peace
ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
δῴη διδωμι give; deposit
σοι σοι you
πᾶν πας all; every
αἴτημά αιτημα item; request
σου σου of you; your
ος who; what
ᾐτήσω αιτεω ask
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
1:17
וַ wa וְ and
יַּ֧עַן yyˈaʕan ענה answer
עֵלִ֛י ʕēlˈî עֵלִי Eli
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
לְכִ֣י lᵊḵˈî הלך walk
לְ lᵊ לְ to
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
וֵ וְ and
אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יִתֵּן֙ yittˌēn נתן give
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֣לָתֵ֔ךְ šˈēlāṯˈēḵ שְׁאֵלָה request
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁאַ֖לְתְּ šāʔˌalt שׁאל ask
מֵ מִן from
עִמֹּֽו׃ ʕimmˈô עִם with
1:17. tunc Heli ait ei vade in pace et Deus Israhel det tibi petitionem quam rogasti eum
Then Heli said to her: Go in peace: and the God of Israel grant thee thy petition, which thou hast asked of him.
1:17. Then Eli said to her: “Go in peace. And may the God of Israel grant to you your petition, which you have begged of him.”
1:17. Then Eli answered and said, Go in peace: and the God of Israel grant [thee] thy petition that thou hast asked of him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: Grant thee thy petition - He was satisfied he had formed a wrong judgment, and by it had added to the distress of one already sufficiently distressed.
The fact that Eli supposed her to be drunken, and the other of the conduct of Eli's sons already mentioned, prove that religion was at this time at a very low ebb in Shiloh; for it seems drunken women did come to the place, and lewd women were to be found there.
1 Kings (1 Samuel) 1:18
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: Go: Sa1 25:35, Sa1 29:7; Jdg 18:6; Kg2 5:19; Mar 5:34; Luk 7:50, Luk 8:48
the God: Ch1 4:10; Psa 20:3-5
Carl Friedrich Keil and Franz Delitzsch

Eli then replied: "Go in peace, and the God of Israel give (grant) thy request (שׁלתך for שׁאלתך), which thou hast asked of Him." This word of the high priest was not a prediction, but a pious wish, which God in His grace most gloriously fulfilled.
John Gill
Then Eli answered and said, go in peace,.... He found he was mistaken in her, and that her discourse was not only sober and rational, but religious and spiritual; and therefore dismisses her in peace, and bids her not distress herself with what he had said to her, nor with anything she had met with from others, or from the Lord; but expect peace and prosperity, and particularly success in what she had been engaged, and had been solicitous for:
and the God of Israel grant thee thy petition that thou hast asked of him; which may be considered either as a prayer for her, he joining with her in a request to the Lord, that what she had asked might be granted; or as a prophecy that so it would be, it being revealed to him by the Holy Ghost, as the high priest of the Lord; or impressed by an impulse upon his spirit that the favour asked would be given; and therefore she might go home in peace, and with satisfaction of mind.
1:181:18: Եւ ասէ Աննա. Եգի՛տ աղախին քո շնորհս առաջի քո։ Եւ գնա՛ց կինն զճանապարհս իւր, եւ եմո՛ւտ ՚ի վանս իւր՝ եւ կերաւ ընդ առն իւրում, եւ խօսեցաւ, եւ երեսք իւր այլ ո՛չ եւս տխրեցան։
18 Աննան ասաց. «Քո աղախինը շնորհ գտաւ քո առաջ»: Եւ կինը գնաց իր ճանապարհով, մտաւ իր կացարանը, կերաւ ու խօսեց իր ամուսնու հետ, եւ իր երեսից վերացաւ տխրութիւնը:
18 Աննա ըսաւ. «Քու աղախինդ թող քու առջեւդ շնորհք գտնէ» եւ իր ճամբան գնաց ու կերաւ ու երեսը անգամ մըն ալ չտրտմեցաւ։
Եւ ասէ Աննա. [17]Եգիտ աղախին քո շնորհս առաջի քո: Եւ գնաց կինն զճանապարհս իւր, [18]եւ եմուտ ի վանս իւր, եւ կերաւ ընդ առն իւրում եւ խօսեցաւ``, եւ երեսք իւր այլ ոչ եւս տխրեցան:

1:18: Եւ ասէ Աննա. Եգի՛տ աղախին քո շնորհս առաջի քո։ Եւ գնա՛ց կինն զճանապարհս իւր, եւ եմո՛ւտ ՚ի վանս իւր՝ եւ կերաւ ընդ առն իւրում, եւ խօսեցաւ, եւ երեսք իւր այլ ո՛չ եւս տխրեցան։
18 Աննան ասաց. «Քո աղախինը շնորհ գտաւ քո առաջ»: Եւ կինը գնաց իր ճանապարհով, մտաւ իր կացարանը, կերաւ ու խօսեց իր ամուսնու հետ, եւ իր երեսից վերացաւ տխրութիւնը:
18 Աննա ըսաւ. «Քու աղախինդ թող քու առջեւդ շնորհք գտնէ» եւ իր ճամբան գնաց ու կերաւ ու երեսը անգամ մըն ալ չտրտմեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 Она же сказала: да найдет раба твоя милость в очах твоих! И пошла она в путь свой, и ела, и лице ее не было уже {печально}, как прежде.
1:18 καὶ και and; even εἶπεν επω say; speak εὗρεν ευρισκω find ἡ ο the δούλη δουλη subject; maid σου σου of you; your χάριν χαρις grace; regards ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your καὶ και and; even ἐπορεύθη πορευομαι travel; go ἡ ο the γυνὴ γυνη woman; wife εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey αὐτῆς αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for τὸ ο the κατάλυμα καταλυμα lodging αὐτῆς αυτος he; him καὶ και and; even ἔφαγεν φαγω swallow; eat μετὰ μετα with; amid τοῦ ο the ἀνδρὸς ανηρ man; husband αὐτῆς αυτος he; him καὶ και and; even ἔπιεν πινω drink καὶ και and; even τὸ ο the πρόσωπον προσωπον face; ahead of αὐτῆς αυτος he; him οὐ ου not συνέπεσεν συμπιπτω collapse ἔτι ετι yet; still
1:18 וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say תִּמְצָ֧א timṣˈā מצא find שִׁפְחָתְךָ֛ šifḥāṯᵊḵˈā שִׁפְחָה maidservant חֵ֖ן ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye וַ wa וְ and תֵּ֨לֶךְ ttˌēleḵ הלך walk הָ hā הַ the אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman לְ lᵊ לְ to דַרְכָּהּ֙ ḏarkˌāh דֶּרֶךְ way וַ wa וְ and תֹּאכַ֔ל ttōḵˈal אכל eat וּ û וְ and פָנֶ֥יהָ fānˌeʸhā פָּנֶה face לֹא־ lō- לֹא not הָיוּ־ hāyû- היה be לָ֖הּ lˌāh לְ to עֹֽוד׃ ʕˈôḏ עֹוד duration
1:18. et illa dixit utinam inveniat ancilla tua gratiam in oculis tuis et abiit mulier in viam suam et comedit vultusque eius non sunt amplius in diversa mutatiAnd she said: Would to God thy handmaid may find grace in thy eyes. So the woman went on her way, and ate, and her countenance was no more changed.
18. And she said, Let thy servant find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more .
1:18. And she said, “I wish that your handmaid may find grace in your eyes.” And the woman went on her way, and she ate, and her countenance was no longer changed for the worse.
1:18. And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more [sad].
And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more:

1:18 Она же сказала: да найдет раба твоя милость в очах твоих! И пошла она в путь свой, и ела, и лице ее не было уже {печально}, как прежде.
1:18
καὶ και and; even
εἶπεν επω say; speak
εὗρεν ευρισκω find
ο the
δούλη δουλη subject; maid
σου σου of you; your
χάριν χαρις grace; regards
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
καὶ και and; even
ἐπορεύθη πορευομαι travel; go
ο the
γυνὴ γυνη woman; wife
εἰς εις into; for
τὴν ο the
ὁδὸν οδος way; journey
αὐτῆς αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
τὸ ο the
κατάλυμα καταλυμα lodging
αὐτῆς αυτος he; him
καὶ και and; even
ἔφαγεν φαγω swallow; eat
μετὰ μετα with; amid
τοῦ ο the
ἀνδρὸς ανηρ man; husband
αὐτῆς αυτος he; him
καὶ και and; even
ἔπιεν πινω drink
καὶ και and; even
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτῆς αυτος he; him
οὐ ου not
συνέπεσεν συμπιπτω collapse
ἔτι ετι yet; still
1:18
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
תִּמְצָ֧א timṣˈā מצא find
שִׁפְחָתְךָ֛ šifḥāṯᵊḵˈā שִׁפְחָה maidservant
חֵ֖ן ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵינֶ֑יךָ ʕênˈeʸḵā עַיִן eye
וַ wa וְ and
תֵּ֨לֶךְ ttˌēleḵ הלך walk
הָ הַ the
אִשָּׁ֤ה ʔiššˈā אִשָּׁה woman
לְ lᵊ לְ to
דַרְכָּהּ֙ ḏarkˌāh דֶּרֶךְ way
וַ wa וְ and
תֹּאכַ֔ל ttōḵˈal אכל eat
וּ û וְ and
פָנֶ֥יהָ fānˌeʸhā פָּנֶה face
לֹא־ lō- לֹא not
הָיוּ־ hāyû- היה be
לָ֖הּ lˌāh לְ to
עֹֽוד׃ ʕˈôḏ עֹוד duration
1:18. et illa dixit utinam inveniat ancilla tua gratiam in oculis tuis et abiit mulier in viam suam et comedit vultusque eius non sunt amplius in diversa mutati
And she said: Would to God thy handmaid may find grace in thy eyes. So the woman went on her way, and ate, and her countenance was no more changed.
1:18. And she said, “I wish that your handmaid may find grace in your eyes.” And the woman went on her way, and she ate, and her countenance was no longer changed for the worse.
1:18. And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more [sad].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:18: Let thine handmaid find grace - Continue to think favorably of me, and to pray for me.
1 Kings (1 Samuel) 1:20
Albert Barnes: Notes on the Bible - 1834
1:18: A beautiful example of the composing influence of prayer. Hannah had cast her burden upon the Lord, and so her own spirit was relieved of its load. She now returned to the family feast, and ate her portion with a cheerful heart. Act 2:46-47.
The word "sad" is not in the Hebrew text, but it fairly supplies the meaning intended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Let thine: Gen 32:5, Gen 33:8, Gen 33:15; Rut 2:13
went her: Ecc 9:7; Joh 16:24; Rom 15:13; Phi 4:6, Phi 4:7
Carl Friedrich Keil and Franz Delitzsch

Hannah then went her way, saying, "Let thine handmaid find grace in thine eyes," i.e., let me be honoured with thy favour and thine intercession, and was strengthened and comforted by the word of the high priest, which assured her that her prayer would be heard by God; and she did eat, "and her countenance was no more," sc., troubled and sad, as it had been before. This may be readily supplied from the context, through which the word countenance (פּנים) acquires the sense of a troubled countenance, as in Job 9:27.
Geneva 1599
And she said, Let thine handmaid find (f) grace in thy sight. So the woman went her way, and did eat, and her countenance was no more [sad].
(f) That is, pray to the Lord for me.
John Gill
And she said, let thine handmaid find grace in thy sight,.... She had found favour in his sight she perceives, and she desires it might be continued and increased; and that as he had prayed for her, he would still use his interest at the throne of grace for her:
so the woman went her way; took her leave of Eli, and went from the tabernacle to her husband: and did eat; what remained of the peace offerings, which were to be eaten that night, and not left till the morning; and though she would not eat her dinner, her heart was so full of grief, yet she could now make a good supper, being eased and relieved in her mind:
and her countenance was no more sad; sorrowful and dejected, but cheerful, brisk, and lively; believing that her prayers, and those of the high priest, would be answered.
John Wesley
Find grace - That favourable opinion and gracious prayer which thou hast expressed on my behalf, be pleased to continue towards me. Sad - Her heart being cheared by the priest's comfortable words, and especially by God's spirit setting them home upon her, and assuring her that both his and her prayers should be heard, it quickly appeared in her countenance.
1:191:19: Եւ կանխեցին ընդ առաւօտն երկի՛ր պագին Տեառն, եւ գնացին զճանապարհս իւրեանց. եւ եմո՛ւտ Եղկանա ՚ի տուն իւր յԱրիմաթեմ. եւ մերձեցա՛ւ առ Աննա կին իւր։ Եւ յիշեաց զնա Տէր, եւ յղացա՛ւ։
19 Առաւօտ կանուխ նրանք երկրպագեցին Տիրոջը եւ գնացին իրենց ճանապարհով: Եղկանան մտաւ Արիմաթէմում գտնուող իր տունը ու մերձեցաւ իր կնոջը՝ Աննային:
19 Անոնք առաւօտուն կանուխ ելան ու Տէրոջը առջեւ երկրպագութիւն ըրին եւ Ռամա դարձան ու իրենց տունը գացին։ Եղկանա իր Աննա կնոջ մօտեցաւ եւ Տէրը զանիկա յիշեց։
Եւ կանխեցին ընդ առաւօտն, երկիր պագին Տեառն, եւ [19]գնացին զճանապարհս իւրեանց. եւ եմուտ Եղկանա ի տուն իւր յԱրիմաթեմ, եւ մերձեցաւ առ Աննա կին իւր``, եւ յիշեաց զնա Տէր:

1:19: Եւ կանխեցին ընդ առաւօտն երկի՛ր պագին Տեառն, եւ գնացին զճանապարհս իւրեանց. եւ եմո՛ւտ Եղկանա ՚ի տուն իւր յԱրիմաթեմ. եւ մերձեցա՛ւ առ Աննա կին իւր։ Եւ յիշեաց զնա Տէր, եւ յղացա՛ւ։
19 Առաւօտ կանուխ նրանք երկրպագեցին Տիրոջը եւ գնացին իրենց ճանապարհով: Եղկանան մտաւ Արիմաթէմում գտնուող իր տունը ու մերձեցաւ իր կնոջը՝ Աննային:
19 Անոնք առաւօտուն կանուխ ելան ու Տէրոջը առջեւ երկրպագութիւն ըրին եւ Ռամա դարձան ու իրենց տունը գացին։ Եղկանա իր Աննա կնոջ մօտեցաւ եւ Տէրը զանիկա յիշեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19 И встали они поутру, и поклонились пред Господом, и возвратились, и пришли в дом свой в Раму. И познал Елкана Анну, жену свою, и вспомнил о ней Господь.
1:19 καὶ και and; even ὀρθρίζουσιν ορθριζω get up at dawn τὸ ο the πρωὶ πρωι early καὶ και and; even προσκυνοῦσιν προσκυνεω worship τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even πορεύονται πορευομαι travel; go τὴν ο the ὁδὸν οδος way; journey αὐτῶν αυτος he; him καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Ελκανα ελκανα into; for τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him Αρμαθαιμ αρμαθαιμ and; even ἔγνω γινωσκω know τὴν ο the Ανναν ανναν woman; wife αὐτοῦ αυτος he; him καὶ και and; even ἐμνήσθη μναομαι remember; mindful αὐτῆς αυτος he; him κύριος κυριος lord; master
1:19 וַ wa וְ and יַּשְׁכִּ֣מוּ yyaškˈimû שׁכם rise early בַ va בְּ in † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּֽשְׁתַּחֲווּ֙ yyˈištaḥᵃwû חוה bow down לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and יָּשֻׁ֛בוּ yyāšˈuvû שׁוב return וַ wa וְ and יָּבֹ֥אוּ yyāvˌōʔû בוא come אֶל־ ʔel- אֶל to בֵּיתָ֖ם bêṯˌām בַּיִת house הָ hā הַ the רָמָ֑תָה rāmˈāṯā רָמָה Ramah וַ wa וְ and יֵּ֤דַע yyˈēḏaʕ ידע know אֶלְקָנָה֙ ʔelqānˌā אֶלְקָנָה Elkanah אֶת־ ʔeṯ- אֵת [object marker] חַנָּ֣ה ḥannˈā חַנָּה Hannah אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman וַ wa וְ and יִּֽזְכְּרֶ֖הָ yyˈizkᵊrˌehā זכר remember יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:19. et surrexerunt mane et adoraverunt coram Domino reversique sunt et venerunt in domum suam Ramatha cognovit autem Helcana Annam uxorem suam et recordatus est eius DominusAnd they rose in the morning, and worshipped before the Lord: and they returned, and came into their house at Ramatha. And Elcana knew Anna his wife: And the Lord remembered her.
19. And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.
1:19. And they rose up in the morning, and they worshipped before the Lord. And they returned and arrived at their own house at Ramah. Then Elkanah knew his wife Hannah. And the Lord remembered her.
1:19. And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.
And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her:

1:19 И встали они поутру, и поклонились пред Господом, и возвратились, и пришли в дом свой в Раму. И познал Елкана Анну, жену свою, и вспомнил о ней Господь.
1:19
καὶ και and; even
ὀρθρίζουσιν ορθριζω get up at dawn
τὸ ο the
πρωὶ πρωι early
καὶ και and; even
προσκυνοῦσιν προσκυνεω worship
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
πορεύονται πορευομαι travel; go
τὴν ο the
ὁδὸν οδος way; journey
αὐτῶν αυτος he; him
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Ελκανα ελκανα into; for
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
Αρμαθαιμ αρμαθαιμ and; even
ἔγνω γινωσκω know
τὴν ο the
Ανναν ανναν woman; wife
αὐτοῦ αυτος he; him
καὶ και and; even
ἐμνήσθη μναομαι remember; mindful
αὐτῆς αυτος he; him
κύριος κυριος lord; master
1:19
וַ wa וְ and
יַּשְׁכִּ֣מוּ yyaškˈimû שׁכם rise early
בַ va בְּ in
הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּֽשְׁתַּחֲווּ֙ yyˈištaḥᵃwû חוה bow down
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
יָּשֻׁ֛בוּ yyāšˈuvû שׁוב return
וַ wa וְ and
יָּבֹ֥אוּ yyāvˌōʔû בוא come
אֶל־ ʔel- אֶל to
בֵּיתָ֖ם bêṯˌām בַּיִת house
הָ הַ the
רָמָ֑תָה rāmˈāṯā רָמָה Ramah
וַ wa וְ and
יֵּ֤דַע yyˈēḏaʕ ידע know
אֶלְקָנָה֙ ʔelqānˌā אֶלְקָנָה Elkanah
אֶת־ ʔeṯ- אֵת [object marker]
חַנָּ֣ה ḥannˈā חַנָּה Hannah
אִשְׁתֹּ֔ו ʔištˈô אִשָּׁה woman
וַ wa וְ and
יִּֽזְכְּרֶ֖הָ yyˈizkᵊrˌehā זכר remember
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:19. et surrexerunt mane et adoraverunt coram Domino reversique sunt et venerunt in domum suam Ramatha cognovit autem Helcana Annam uxorem suam et recordatus est eius Dominus
And they rose in the morning, and worshipped before the Lord: and they returned, and came into their house at Ramatha. And Elcana knew Anna his wife: And the Lord remembered her.
1:19. And they rose up in the morning, and they worshipped before the Lord. And they returned and arrived at their own house at Ramah. Then Elkanah knew his wife Hannah. And the Lord remembered her.
1:19. And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Birth of Samuel; Samuel Presented to the Lord. B. C. 1137.

19 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her. 20 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD. 21 And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow. 22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever. 23 And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him. 24 And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young. 25 And they slew a bullock, and brought the child to Eli. 26 And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD. 27 For this child I prayed; and the LORD hath given me my petition which I asked of him: 28 Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there.
Here is, I. The return of Elkanah and his family to their own habitation, when the days appointed for the feast were over, v. 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 (v. 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, v. 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 Ps. cxvi. 1, 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, Prov. xxxi. 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 Ezek. xvi. 20, 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, v. 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. xxii. 27. Fruit is best when it is ripe. Elkanah agrees to what she proposes (v. 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 (Luke ii. 22, 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, v. 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 (v. 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. xxviii. 9. Observe how she presented her child, 1. With a sacrifice; no less than three bullocks, with a meat-offering for each, v. 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 (v. 26, 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 Ps. lxvi. 16-19); for this mercy, this comfort, I prayed, and the Lord has given me my petition." See Ps. xxxiv. 2, 4, 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 (v. 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 (v. 20, I asked him of the Lord), only in another conjugation. And (v. 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, 1 Chron. xxix. 14, 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, Prov. xix. 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: they rose: Sa1 9:26; Psa 5:3, Psa 55:17, Psa 119:147; Mar 1:35
knew: Gen 4:1
and the Lord: Sa1 1:11; Gen 8:1, Gen 21:1, Gen 30:22; Psa 25:7, Psa 136:23; Luk 23:42
Carl Friedrich Keil and Franz Delitzsch

Samuel's birth, and dedication to the Lord. - 1Kings 1:19, 1Kings 1:20. The next morning Elkanah returned home to Ramah (see at 1Kings 1:1) with his two wives, having first of all worshipped before the Lord; after which he knew his wife Hannah, and Jehovah remembered her, i.e., heard her prayer. "In the revolution of the days," i.e., of the period of her conception and pregnancy, Hannah conceived and bare a son, whom she called Samuel; "for (she said) I have asked him of the Lord." The name שׁמוּאל (Σαμουήλ, lxx) is not formed from שׁמוּ = שׁם and אל, name of God (Ges. Thes. p. 1434), but from אל שׁמוּע, heard of God, a Deo exauditus, with an elision of the ע (see Ewald, 275, a., Not. 3); and the words "because I have asked him of the Lord" are not an etymological explanation of the name, but an exposition founded upon the facts. Because Hannah had asked him of Jehovah, she gave him the name, "the God-heard," as a memorial of the hearing of her prayer.
Geneva 1599
And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD (g) remembered her.
(g) According to her petition.
John Gill
And they rose up in the morning early,.... Partly for devotion, and partly for the sake of their journey:
and worshipped before the Lord; went up to the tabernacle, and prayed with their faces towards that part of it, the western part, where stood the ark of the Lord, the symbol of the divine Presence; and when they no doubt gave thanks for all the favours they had received there, and prayed for a safe and prosperous journey home, committing themselves to the care of divine Providence:
and returned, and came to their house to Ramah; or "Ramatha", the same with Ramathaim, 1Kings 1:1. Abarbinel thinks that Elkanah had two houses, one at Ramah for Peninnah, and another at Ramatha for Hannah; and that this was Hannah's house, to which they returned and came:
and Elkanah knew Hannah his wife: cohabited with her as a man with his wife; it is a modest expression of the conjugal act; see Gen 4:1 and is observed to show that the conception and birth of Samuel were not in a supernatural way, but in the ordinary way and manner of generation:
and the Lord remembered her; the prayer she had made to him, opened her womb, as he had before shut it, and gave her power to conceive.
John Wesley
Remembered - Manifested his remembrance of her by the effect.
1:201:20: Եւ եղեւ ՚ի ժամանակի աւուրցն, եւ ծնաւ որդի՛, եւ կոչեաց զանուն նորա Սամուէլ՝ ասէ. Զի ՚ի Տեառնէ Աստուծոյ զօրութեանց խնդրեցի զսա[2835]։[2835] Ոմանք. Եւ ասէ. Զի ՚ի Տեառնէ զօ՛՛։
20 Տէրը նրան յիշեց, եւ կինը յղիացաւ: Երբ ժամանակը հասաւ, ծնեց որդի, որի անունը դրեց Սամուէլ՝ ասելով, թէ՝ «Նրան զօրութիւնների Տէր Աստծուց եմ խնդրել»:
20 Աննա յղացաւ եւ երբ ժամանակը հասաւ, տղայ մը ծնաւ։ Անոր անունը Սամուէլ* կոչեց՝ ըսելով. «Քանզի զանիկա Տէրոջմէն խնդրեցի»։
Եւ յղացաւ, եւ եղեւ ի ժամանակի աւուրցն եւ ծնաւ որդի, եւ կոչեաց զանուն նորա Սամուէլ, ասէ. Զի ի Տեառնէ [20]Աստուծոյ զօրութեանց`` խնդրեցի զսա:

1:20: Եւ եղեւ ՚ի ժամանակի աւուրցն, եւ ծնաւ որդի՛, եւ կոչեաց զանուն նորա Սամուէլ՝ ասէ. Զի ՚ի Տեառնէ Աստուծոյ զօրութեանց խնդրեցի զսա[2835]։
[2835] Ոմանք. Եւ ասէ. Զի ՚ի Տեառնէ զօ՛՛։
20 Տէրը նրան յիշեց, եւ կինը յղիացաւ: Երբ ժամանակը հասաւ, ծնեց որդի, որի անունը դրեց Սամուէլ՝ ասելով, թէ՝ «Նրան զօրութիւնների Տէր Աստծուց եմ խնդրել»:
20 Աննա յղացաւ եւ երբ ժամանակը հասաւ, տղայ մը ծնաւ։ Անոր անունը Սամուէլ* կոչեց՝ ըսելով. «Քանզի զանիկա Տէրոջմէն խնդրեցի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20 Чрез несколько времени зачала Анна и родила сына и дала ему имя: Самуил, ибо, [говорила она], от Господа [Бога Саваофа] я испросила его.
1:20 καὶ και and; even συνέλαβεν συλλαμβανω take hold of; conceive καὶ και and; even ἐγενήθη γινομαι happen; become τῷ ο the καιρῷ καιρος season; opportunity τῶν ο the ἡμερῶν ημερα day καὶ και and; even ἔτεκεν τικτω give birth; produce υἱόν υιος son καὶ και and; even ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Σαμουηλ σαμουηλ Samouēl; Samoil καὶ και and; even εἶπεν επω say; speak ὅτι οτι since; that παρὰ παρα from; by κυρίου κυριος lord; master θεοῦ θεος God σαβαωθ σαβαωθ Tsebaoth ᾐτησάμην αιτεω ask αὐτόν αυτος he; him
1:20 וַ wa וְ and יְהִי֙ yᵊhˌî היה be לִ li לְ to תְקֻפֹ֣ות ṯᵊqufˈôṯ תְּקוּפָה turning point הַ ha הַ the יָּמִ֔ים yyāmˈîm יֹום day וַ wa וְ and תַּ֥הַר ttˌahar הרה be pregnant חַנָּ֖ה ḥannˌā חַנָּה Hannah וַ wa וְ and תֵּ֣לֶד ttˈēleḏ ילד bear בֵּ֑ן bˈēn בֵּן son וַ wa וְ and תִּקְרָ֤א ttiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] שְׁמֹו֙ šᵊmˌô שֵׁם name שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel כִּ֥י kˌî כִּי that מֵ mē מִן from יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שְׁאִלְתִּֽיו׃ šᵊʔiltˈiʸw שׁאל ask
1:20. et factum est post circulum dierum concepit Anna et peperit filium vocavitque nomen eius Samuhel eo quod a Domino postulasset eumAnd it came to pass when the time was come about, Anna conceived and bore a son, and called his name Samuel: because she had asked him of the Lord.
20. And it came to pass, when the time was come about, that Hannah conceived, and bare a son; and she called his name Samuel, , Because I have asked him of the LORD.
1:20. And it happened that, in the course of days, Hannah conceived and bore a son. And she called his name Samuel, because she had requested him from the Lord.
1:20. Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, [saying], Because I have asked him of the LORD.
Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, [saying], Because I have asked him of the LORD:

1:20 Чрез несколько времени зачала Анна и родила сына и дала ему имя: Самуил, ибо, [говорила она], от Господа [Бога Саваофа] я испросила его.
1:20
καὶ και and; even
συνέλαβεν συλλαμβανω take hold of; conceive
καὶ και and; even
ἐγενήθη γινομαι happen; become
τῷ ο the
καιρῷ καιρος season; opportunity
τῶν ο the
ἡμερῶν ημερα day
καὶ και and; even
ἔτεκεν τικτω give birth; produce
υἱόν υιος son
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Σαμουηλ σαμουηλ Samouēl; Samoil
καὶ και and; even
εἶπεν επω say; speak
ὅτι οτι since; that
παρὰ παρα from; by
κυρίου κυριος lord; master
θεοῦ θεος God
σαβαωθ σαβαωθ Tsebaoth
ᾐτησάμην αιτεω ask
αὐτόν αυτος he; him
1:20
וַ wa וְ and
יְהִי֙ yᵊhˌî היה be
לִ li לְ to
תְקֻפֹ֣ות ṯᵊqufˈôṯ תְּקוּפָה turning point
הַ ha הַ the
יָּמִ֔ים yyāmˈîm יֹום day
וַ wa וְ and
תַּ֥הַר ttˌahar הרה be pregnant
חַנָּ֖ה ḥannˌā חַנָּה Hannah
וַ wa וְ and
תֵּ֣לֶד ttˈēleḏ ילד bear
בֵּ֑ן bˈēn בֵּן son
וַ wa וְ and
תִּקְרָ֤א ttiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
שְׁמֹו֙ šᵊmˌô שֵׁם name
שְׁמוּאֵ֔ל šᵊmûʔˈēl שְׁמוּאֵל Samuel
כִּ֥י kˌî כִּי that
מֵ מִן from
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
שְׁאִלְתִּֽיו׃ šᵊʔiltˈiʸw שׁאל ask
1:20. et factum est post circulum dierum concepit Anna et peperit filium vocavitque nomen eius Samuhel eo quod a Domino postulasset eum
And it came to pass when the time was come about, Anna conceived and bore a son, and called his name Samuel: because she had asked him of the Lord.
1:20. And it happened that, in the course of days, Hannah conceived and bore a son. And she called his name Samuel, because she had requested him from the Lord.
1:20. Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, [saying], Because I have asked him of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Слово "Самуил" с еврейского означает "Испрошенный от Бога".
Adam Clarke: Commentary on the Bible - 1831
1:20: Called his name Samuel - As she gave this name to her son because she had asked him of the Lord, the word שמואל Shemuel must be here considerably contracted; if it express this sentiment, the component parts of it are the following: שאול מאל shaul meEl, "asked of God." This name would put both the mother and the son in continual remembrance of the Divine interposition at his birth. See on Sa1 1:28 (note).
1 Kings (1 Samuel) 1:21
Albert Barnes: Notes on the Bible - 1834
1:20: Samuel - i. e. heard of God, because given in answer to prayer. The names "Ishmael" and "Elishama" have the same etymology.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: when the time was come about: Heb. in Rev_olution of days, Samuel. that is, Asked of God. Because. Gen 4:25, Gen 5:29, Gen 16:11, Gen 29:32-35, Gen 30:6-21, Gen 41:51, Gen 41:52; Exo 2:10, Exo 2:22; Mat 1:21
John Gill
Wherefore it came to pass, when the time was come about, after Hannah had conceived,.... Or, "at the revolutions of days" (b); at the end of a year, of a complete year, as Ben Melech, from their return from Shiloh; for it might be some time after their return that she conceived; or rather the sense is, that at nine months' end, the usual time of a woman's going with child from her conception, which is the date here given:
that she bare a son: was brought to bed of a son:
and called his name Samuel, saying, because I have asked him of the Lord; one would think rather his name should have been Saul, for the reason given; but, as Ben Gersom observes, givers of names are not always grammatically strict and critical in them, or in the etymology of them, as in the names of Reuben and Noah, in which he instances; and this may be the rather overlooked in a woman, than in a man of learning. According to Kimchi, it is as if it was Saulmeel; that is, "asked of God", and by contraction Samuel; but Hillerus (c) gives a better account of this name, and takes it to be composed of Saul-mul-el, "asked before God", "in the sight of God", "before the ark of God". This name Hannah gave her son (for sometimes the father, and sometimes the mother, gave the name) in memory of the wonderful favour and goodness of God in granting her request; and to impress her own mind with a sense of the obligation she lay under, to perform her vow, and to engage her son the more readily to give up himself to the service of God, when he reflected on his name, and the reason of it.
(b) "in revolutionibus dierum", Montanus; so Piscator. (c) Onomastic. Sacr. p. 418, 419, 487.
John Wesley
Samuel - That is, Asked of God.
Robert Jamieson, A. R. Fausset and David Brown
SAMUEL BORN. (1Kings 1:20)
called his name Samuel--doubtless with her husband's consent. The names of children were given sometimes by the fathers, and sometimes by the mothers (see Gen 4:1, Gen 4:26; Gen 5:29; Gen 19:37; Gen 21:3); and among the early Hebrews, they were commonly compound names, one part including the name of God.
1:211:21: Եւ ե՛լ այրն Եղկանա եւ ամենայն տուն նորա զոհե՛լ ՚ի Սելով զզո՛հ աւուրցն. եւ զո՛ւխտս իւր, եւ զամենայն տասանորդս իւր տարա՛ւ[2836]։ [2836] Ոսկան. Եւ ել այր նորա Եղ՛՛։
21 Նրա ամուսինը՝ Եղկանան ու իր ամբողջ ընտանիքը եկան Սելով՝ տարուայ զոհը մատուցելու:
21 Եւ անոր այրը Եղկանա իր բոլոր ընտանիքովը Սելով ելաւ, որպէս զի Տէրոջը առջեւ տարեկան զոհը մատուցանէ ու իր ուխտը կատարէ։
Եւ ել այրն Եղկանա եւ ամենայն տուն նորա զոհել [21]ի Սելով զզոհ աւուրցն. եւ զուխտս իւր [22]եւ զամենայն տասանորդս իւր տարաւ:

1:21: Եւ ե՛լ այրն Եղկանա եւ ամենայն տուն նորա զոհե՛լ ՚ի Սելով զզո՛հ աւուրցն. եւ զո՛ւխտս իւր, եւ զամենայն տասանորդս իւր տարա՛ւ[2836]։
[2836] Ոսկան. Եւ ել այր նորա Եղ՛՛։
21 Նրա ամուսինը՝ Եղկանան ու իր ամբողջ ընտանիքը եկան Սելով՝ տարուայ զոհը մատուցելու:
21 Եւ անոր այրը Եղկանա իր բոլոր ընտանիքովը Սելով ելաւ, որպէս զի Տէրոջը առջեւ տարեկան զոհը մատուցանէ ու իր ուխտը կատարէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:211:21 И пошел муж ее Елкана и все семейство его [в Силом] совершить годичную жертву Господу и обеты свои [и все десятины от земли своей].
1:21 καὶ και and; even ἀνέβη αναβαινω step up; ascend ὁ ο the ἄνθρωπος ανθρωπος person; human Ελκανα ελκανα and; even πᾶς πας all; every ὁ ο the οἶκος οικος home; household αὐτοῦ αυτος he; him θῦσαι θυω immolate; sacrifice ἐν εν in Σηλωμ σηλωμ the θυσίαν θυσια immolation; sacrifice τῶν ο the ἡμερῶν ημερα day καὶ και and; even τὰς ο the εὐχὰς ευχη wish; vow αὐτοῦ αυτος he; him καὶ και and; even πάσας πας all; every τὰς ο the δεκάτας δεκατη tithe τῆς ο the γῆς γη earth; land αὐτοῦ αυτος he; him
1:21 וַ wa וְ and יַּ֛עַל yyˈaʕal עלה ascend הָ hā הַ the אִ֥ישׁ ʔˌîš אִישׁ man אֶלְקָנָ֖ה ʔelqānˌā אֶלְקָנָה Elkanah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בֵּיתֹ֑ו bêṯˈô בַּיִת house לִ li לְ to זְבֹּ֧חַ zᵊbbˈōₐḥ זבח slaughter לַֽ lˈa לְ to יהוָ֛ה [yhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] זֶ֥בַח zˌevaḥ זֶבַח sacrifice הַ ha הַ the יָּמִ֖ים yyāmˌîm יֹום day וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נִדְרֹֽו׃ niḏrˈô נֶדֶר vow
1:21. ascendit autem vir Helcana et omnis domus eius ut immolaret Domino hostiam sollemnem et votum suumAnd Elcana, her husband, went up, and all his house, to offer to the Lord the solemn sacrifice, and his vow.
21. And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.
1:21. Now her husband Elkanah ascended with his entire house, so that he might immolate to the Lord a solemn sacrifice, with his vow.
1:21. And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.
And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow:

1:21 И пошел муж ее Елкана и все семейство его [в Силом] совершить годичную жертву Господу и обеты свои [и все десятины от земли своей].
1:21
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
ο the
ἄνθρωπος ανθρωπος person; human
Ελκανα ελκανα and; even
πᾶς πας all; every
ο the
οἶκος οικος home; household
αὐτοῦ αυτος he; him
θῦσαι θυω immolate; sacrifice
ἐν εν in
Σηλωμ σηλωμ the
θυσίαν θυσια immolation; sacrifice
τῶν ο the
ἡμερῶν ημερα day
καὶ και and; even
τὰς ο the
εὐχὰς ευχη wish; vow
αὐτοῦ αυτος he; him
καὶ και and; even
πάσας πας all; every
τὰς ο the
δεκάτας δεκατη tithe
τῆς ο the
γῆς γη earth; land
αὐτοῦ αυτος he; him
1:21
וַ wa וְ and
יַּ֛עַל yyˈaʕal עלה ascend
הָ הַ the
אִ֥ישׁ ʔˌîš אִישׁ man
אֶלְקָנָ֖ה ʔelqānˌā אֶלְקָנָה Elkanah
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בֵּיתֹ֑ו bêṯˈô בַּיִת house
לִ li לְ to
זְבֹּ֧חַ zᵊbbˈōₐḥ זבח slaughter
לַֽ lˈa לְ to
יהוָ֛ה [yhwˈāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
זֶ֥בַח zˌevaḥ זֶבַח sacrifice
הַ ha הַ the
יָּמִ֖ים yyāmˌîm יֹום day
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נִדְרֹֽו׃ niḏrˈô נֶדֶר vow
1:21. ascendit autem vir Helcana et omnis domus eius ut immolaret Domino hostiam sollemnem et votum suum
And Elcana, her husband, went up, and all his house, to offer to the Lord the solemn sacrifice, and his vow.
1:21. Now her husband Elkanah ascended with his entire house, so that he might immolate to the Lord a solemn sacrifice, with his vow.
1:21. And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: От принесения десятин в пользу священников не освобождались и левиты (Чис. XVIII:26; Неем. X:38).
Adam Clarke: Commentary on the Bible - 1831
1:21: The man Elkanah and all his house - He and the whole of his family, Hannah and her child excepted, who purposed not to go up to Shiloh till her son was old enough to be employed in the Divine service.
And his vow - Probably he had also made some vow to the Lord on the occasion of his wife's prayer and vow; in which, from his love to her. he could not be less interested than herself.
1 Kings (1 Samuel) 1:23
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: Sa1 1:3; Gen 18:19; Jos 24:15; Psa 101:2
Carl Friedrich Keil and Franz Delitzsch

When Elkanah went up again with his family to Shiloh, to present his yearly sacrifice and his vow to the Lord, Hannah said to her husband that she would not go up till she had weaned the boy, and could present him to the Lord, that he might remain there for ever. הימים זבח, the sacrifice of the days, i.e., which he was accustomed to offer on the days when he went up to the sanctuary; really, therefore, the annual sacrifice. It follows from the expression "and his vow," that Elkanah had also vowed a vow to the Lord, in case the beloved Hannah should have a son. The vow referred to the presentation of a sacrifice. And this explains the combination of את־נדרו with לזבּח.
(Note: The lxx add to τὰς εὐχὰς αὐτοῦ the clause καὶ πάσας τὰς δεκάτας τῆς γῆς αὐτοῦ ("and all the tithes of his land"). This addition is just as arbitrary as the alteration 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 - probably with Deut 12:26-27 in his mind, where vows are ordered to be paid at the sanctuary in connection with slain offerings and sacrificial meals - that when Elkanah made his annual journey to the tabernacle he would discharge all his obligations to God, and consequently would pay his tithes. The genuineness of this additional clause cannot be sustained by an appeal to Josephus (Ant. v. 10, 3), who also has δεκάτας τε ἔφερον, for Josephus wrote his work upon the basis of the Alexandrian version. This statement of Josephus is only worthy of notice, inasmuch as it proves the incorrectness of the conjecture of Thenius, that the allusion to the tithes was intentionally dropped out of the Hebrew text by copyists, who regarded Samuel's Levitical descent as clearly established by 1Chron 6:7-13 and 1Chron 6:19-21. For Josephus (l. c. 2) expressly describes Elkanah as a Levite, and takes no offence at the offering of tithes attributed to him in the Septuagint, simply because he was well acquainted with the law, and knew that the Levites had to pay to the priests a tenth of the tithes that they received from the other tribes, as a heave-offering of Jehovah (Num 18:26.; cf. Neh 10:38). Consequently the presentation of tithe on the part of Elkanah, if it were really well founded in the biblical text, would not furnish any argument against his 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 for three years. When the weaning had taken place, Hannah would bring her son up to the sanctuary, to appear before the face of the Lord, and remain there for ever, i.e., his whole life long. The Levites generally were only required to perform service at the sanctuary from their twenty-fifth to their fiftieth year (Num 8:24-25); but Samuel was to be presented to the Lord immediately after his weaning had taken place, and to remain at the sanctuary for ever, i.e., to belong entirely to the Lord. To this end he was to receive his training at the sanctuary, that at the very earliest waking up of his spiritual susceptibilities he might receive the impressions of the sacred presence of God. There is no necessity, therefore, to understand the word 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 burden to Eli: for the word never has this meaning, not even in 3Kings 11:20; and, as O. v. Gerlach has observed, his earliest training might have been superintended by one of the women who worshipped at the door of the tabernacle (1Kings 2:22).
Geneva 1599
And the man (h) Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.
(h) This Elkanah was a Levite, (1Chron 6:27), and as some write once a year they were accustomed to appear before the Lord with their families.
John Gill
And the man Elkanah, and all his house,.... All his family, excepting Hannah, and her son Samuel; or all the men of his house, as the Targum; for only the males were obliged to appear at the three festivals:
went up to Shiloh; to the house of God there:
to offer unto the Lord the yearly sacrifice; either the passover, to which men commonly went up with their families: see Lk 2:41, or rather it may be what was offered at the feast of tabernacles, as Abarbinel thinks, the time of the ingathering the fruits of the earth, when men went up with their families to offer sacrifice, and express their joy on that account, Deut 16:10.
and his vow: which he had made between feast and feast; for whatever vows men made at home, on any account, they paid them at the yearly festivals; and this vow might be on the account of the birth of his son, by way of thanksgiving for that.
John Wesley
His house - Hannah only and her child excepted. His vow - By which it appears, though it was not expressed before, that he heard and consented to her vow, and that he added a vow of his own, if God answered his prayers.
Robert Jamieson, A. R. Fausset and David Brown
the man Elkanah . . . went up to offer . . . his vow--The solemn expression of his concurrence in Hannah's vow was necessary to make it obligatory. (See on Num 30:3).
1:221:22: Եւ Աննա՝ ո՛չ ել ընդ նմա. զի ասաց ցա՛յր իւր, թէ մինչեւ ելցէ անդր մանուկս յորժամ հատուցի՛ց զսա ՚ի ստենէ. եւ յանդիման լիցի առաջի Տեառն, եւ նստցի՛ անդ մինչեւ ցյաւիտեան[2837]։ [2837] Ոսկան. Զդա ՚ի ստենէ։
22 Նա իր ուխտ արած ընծաներն ու ամբողջ ունեցուածքի տասանորդը ընծայեց: Բայց Աննան չգնաց նրա հետ եւ ասաց իր ամուսնուն. «Մնամ այստեղ, մինչեւ մանկանը կրծքից կտրեմ, ապա կը տանեմ նրան, որ ներկայանայ Տիրոջ առջեւ եւ այնտեղ ծառայի ընդմիշտ»:
22 Բայց Աննա չգնաց, քանզի իր էրկանը ըսաւ. «Մինչեւ տղուն կաթէ կտրուիլը պիտի նստիմ. ետքը զանիկա պիտի տանիմ, որպէս զի Տէրոջը առջեւ երեւնայ ու միշտ հոն մնայ»։
Եւ Աննա ոչ ել ընդ նմա. զի ասաց ցայր իւր, թէ` Մինչեւ [23]ելցէ անդր մանուկս յորժամ հատուցից զսա ի ստենէ``, եւ յանդիման լիցի առաջի Տեառն, եւ նստցի անդ մինչեւ ցյաւիտեան:

1:22: Եւ Աննա՝ ո՛չ ել ընդ նմա. զի ասաց ցա՛յր իւր, թէ մինչեւ ելցէ անդր մանուկս յորժամ հատուցի՛ց զսա ՚ի ստենէ. եւ յանդիման լիցի առաջի Տեառն, եւ նստցի՛ անդ մինչեւ ցյաւիտեան[2837]։
[2837] Ոսկան. Զդա ՚ի ստենէ։
22 Նա իր ուխտ արած ընծաներն ու ամբողջ ունեցուածքի տասանորդը ընծայեց: Բայց Աննան չգնաց նրա հետ եւ ասաց իր ամուսնուն. «Մնամ այստեղ, մինչեւ մանկանը կրծքից կտրեմ, ապա կը տանեմ նրան, որ ներկայանայ Տիրոջ առջեւ եւ այնտեղ ծառայի ընդմիշտ»:
22 Բայց Աննա չգնաց, քանզի իր էրկանը ըսաւ. «Մինչեւ տղուն կաթէ կտրուիլը պիտի նստիմ. ետքը զանիկա պիտի տանիմ, որպէս զի Տէրոջը առջեւ երեւնայ ու միշտ հոն մնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:221:22 Анна же не пошла [с ним], сказав мужу своему: когда младенец отнят будет от груди и подрастет, тогда я отведу его, и он явится пред Господом и останется там навсегда.
1:22 καὶ και and; even Αννα αννα Anna οὐκ ου not ἀνέβη αναβαινω step up; ascend μετ᾿ μετα with; amid αὐτοῦ αυτος he; him ὅτι οτι since; that εἶπεν επω say; speak τῷ ο the ἀνδρὶ ανηρ man; husband αὐτῆς αυτος he; him ἕως εως till; until τοῦ ο the ἀναβῆναι αναβαινω step up; ascend τὸ ο the παιδάριον παιδαριον little boy ἐὰν εαν and if; unless ἀπογαλακτίσω απογαλακτιζω he; him καὶ και and; even ὀφθήσεται οραω view; see τῷ ο the προσώπῳ προσωπον face; ahead of κυρίου κυριος lord; master καὶ και and; even καθήσεται καθιημι let down ἐκεῖ εκει there ἕως εως till; until αἰῶνος αιων age; -ever
1:22 וְ wᵊ וְ and חַנָּ֖ה ḥannˌā חַנָּה Hannah לֹ֣א lˈō לֹא not עָלָ֑תָה ʕālˈāṯā עלה ascend כִּֽי־ kˈî- כִּי that אָמְרָ֣ה ʔāmᵊrˈā אמר say לְ lᵊ לְ to אִישָׁ֗הּ ʔîšˈāh אִישׁ man עַ֣ד ʕˈaḏ עַד unto יִגָּמֵ֤ל yiggāmˈēl גמל deal fully הַ ha הַ the נַּ֨עַר֙ nnˈaʕar נַעַר boy וַ wa וְ and הֲבִאֹתִ֗יו hᵃviʔōṯˈiʸw בוא come וְ wᵊ וְ and נִרְאָה֙ nirʔˌā ראה see אֶת־ ʔeṯ- אֵת together with פְּנֵ֣י pᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and יָ֥שַׁב yˌāšav ישׁב sit שָׁ֖ם šˌām שָׁם there עַד־ ʕaḏ- עַד unto עֹולָֽם׃ ʕôlˈām עֹולָם eternity
1:22. et Anna non ascendit dixit enim viro suo non vadam donec ablactetur infans et ducam eum et appareat ante conspectum Domini et maneat ibi iugiterBut Anna went not up: for she said to her husband: I will not go till the child be weaned, and till I may carry him, that he may appear before the Lord, and may abide always there.
22. But Hannah went not up; for she said unto her husband, until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever.
1:22. But Hannah did not go up. For she said to her husband, “I will not go, until the infant has been weaned, and until I may lead him, so that he may appear before the sight of the Lord, and may remain always there.”
1:22. But Hannah went not up; for she said unto her husband, [I will not go up] until the child be weaned, and [then] I will bring him, that he may appear before the LORD, and there abide for ever.
But Hannah went not up; for she said unto her husband, [I will not go up] until the child be weaned, and [then] I will bring him, that he may appear before the LORD, and there abide for ever:

1:22 Анна же не пошла [с ним], сказав мужу своему: когда младенец отнят будет от груди и подрастет, тогда я отведу его, и он явится пред Господом и останется там навсегда.
1:22
καὶ και and; even
Αννα αννα Anna
οὐκ ου not
ἀνέβη αναβαινω step up; ascend
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
ὅτι οτι since; that
εἶπεν επω say; speak
τῷ ο the
ἀνδρὶ ανηρ man; husband
αὐτῆς αυτος he; him
ἕως εως till; until
τοῦ ο the
ἀναβῆναι αναβαινω step up; ascend
τὸ ο the
παιδάριον παιδαριον little boy
ἐὰν εαν and if; unless
ἀπογαλακτίσω απογαλακτιζω he; him
καὶ και and; even
ὀφθήσεται οραω view; see
τῷ ο the
προσώπῳ προσωπον face; ahead of
κυρίου κυριος lord; master
καὶ και and; even
καθήσεται καθιημι let down
ἐκεῖ εκει there
ἕως εως till; until
αἰῶνος αιων age; -ever
1:22
וְ wᵊ וְ and
חַנָּ֖ה ḥannˌā חַנָּה Hannah
לֹ֣א lˈō לֹא not
עָלָ֑תָה ʕālˈāṯā עלה ascend
כִּֽי־ kˈî- כִּי that
אָמְרָ֣ה ʔāmᵊrˈā אמר say
לְ lᵊ לְ to
אִישָׁ֗הּ ʔîšˈāh אִישׁ man
עַ֣ד ʕˈaḏ עַד unto
יִגָּמֵ֤ל yiggāmˈēl גמל deal fully
הַ ha הַ the
נַּ֨עַר֙ nnˈaʕar נַעַר boy
וַ wa וְ and
הֲבִאֹתִ֗יו hᵃviʔōṯˈiʸw בוא come
וְ wᵊ וְ and
נִרְאָה֙ nirʔˌā ראה see
אֶת־ ʔeṯ- אֵת together with
פְּנֵ֣י pᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
יָ֥שַׁב yˌāšav ישׁב sit
שָׁ֖ם šˌām שָׁם there
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
1:22. et Anna non ascendit dixit enim viro suo non vadam donec ablactetur infans et ducam eum et appareat ante conspectum Domini et maneat ibi iugiter
But Anna went not up: for she said to her husband: I will not go till the child be weaned, and till I may carry him, that he may appear before the Lord, and may abide always there.
1:22. But Hannah did not go up. For she said to her husband, “I will not go, until the infant has been weaned, and until I may lead him, so that he may appear before the sight of the Lord, and may remain always there.”
1:22. But Hannah went not up; for she said unto her husband, [I will not go up] until the child be weaned, and [then] I will bring him, that he may appear before the LORD, and there abide for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: then: Deu 16:16; Luk 2:22, Luk 2:41, Luk 2:42
and there: Sa1 1:11, Sa1 1:28, Sa1 2:11, Sa1 2:18, Sa1 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
John Gill
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.
(d) Apud Weemse's Observ. Nat. c. 18. p. 76.
John Wesley
Weaned - Not only from the breast, but also from the mother's knee and care, and from childish food; 'till the child be something grown up, and fit to do some service in the tabernacle: for it seems that as soon as he was brought up he worshipped God, 1Kings 1:28, and presently after ministered to Eli, 1Kings 2:11.
Robert Jamieson, A. R. Fausset and David Brown
But Hannah went not up--Men only were obliged to attend the solemn feasts (Ex 23:17). But Hannah, like other pious women, was in the habit of going, only she deemed it more prudent and becoming to defer her next journey till her son's age would enable her to fulfill her vow.
1:231:23: Եւ ասէ ցնա Եղկանա այր իւր. Արա՛ որ ինչ բարի՛ թուի առաջի աչաց քոց. նի՛ստ աստէն մինչեւ հատուսցե՛ս զդա ՚ի ստենէ. եւ Տէր հաստատեսցէ՛ որ ինչ ել ՚ի բերանոյ քումմէ։ Եւ նստա՛ւ կինն եւ սնո՛յց զորդին իւր՝ մինչեւ հատոյց զնա ՚ի ստենէ[2838]։ [2838] Ոսկան. Արա՛ որպէս ինչ բարի։
23 Նրա ամուսին Եղկանան նրան ասաց. «Արա՛ այնպէս, ինչպէս յարմար ես գտնում. նստի՛ր այստեղ մինչեւ նրան կտրես կրծքից: Թող Տէրը կատարի այն, ինչ ելաւ քո բերանից»: Կինը նստեց եւ կերակրեց իր որդուն, մինչեւ նրան կրծքից կտրելը:
23 Եւ այրը Եղկանա անոր ըսաւ. «Աչքերուդ հաճելի եղածը ըրէ՛. մինչեւ զանիկա կաթէն կտրես՝ նստէ՛. միայն թէ Տէրը իր խօսքը հաստատէ»։ Ուստի կինը նստաւ ու մինչեւ իր տղան կաթէն կտրելը զանիկա կը սնուցանէր։
Եւ ասէ ցնա Եղկանա այր իւր. Արա որ ինչ բարի թուի առաջի աչաց քոց. նիստ աստէն մինչեւ հատուսցես զդա ի ստենէ. եւ Տէր հաստատեսցէ [24]որ ինչ ել ի բերանոյ քումմէ``: Եւ նստաւ կինն եւ սնոյց զորդին իւր` մինչեւ հատոյց զնա ի ստենէ:

1:23: Եւ ասէ ցնա Եղկանա այր իւր. Արա՛ որ ինչ բարի՛ թուի առաջի աչաց քոց. նի՛ստ աստէն մինչեւ հատուսցե՛ս զդա ՚ի ստենէ. եւ Տէր հաստատեսցէ՛ որ ինչ ել ՚ի բերանոյ քումմէ։ Եւ նստա՛ւ կինն եւ սնո՛յց զորդին իւր՝ մինչեւ հատոյց զնա ՚ի ստենէ[2838]։
[2838] Ոսկան. Արա՛ որպէս ինչ բարի։
23 Նրա ամուսին Եղկանան նրան ասաց. «Արա՛ այնպէս, ինչպէս յարմար ես գտնում. նստի՛ր այստեղ մինչեւ նրան կտրես կրծքից: Թող Տէրը կատարի այն, ինչ ելաւ քո բերանից»: Կինը նստեց եւ կերակրեց իր որդուն, մինչեւ նրան կրծքից կտրելը:
23 Եւ այրը Եղկանա անոր ըսաւ. «Աչքերուդ հաճելի եղածը ըրէ՛. մինչեւ զանիկա կաթէն կտրես՝ նստէ՛. միայն թէ Տէրը իր խօսքը հաստատէ»։ Ուստի կինը նստաւ ու մինչեւ իր տղան կաթէն կտրելը զանիկա կը սնուցանէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:231:23 И сказал ей Елкана, муж ее: делай, что тебе угодно; оставайся, доколе не вскормишь его грудью; только да утвердит Господь слово, [вышедшее из уст твоих]. И осталась жена {его}, и кормила грудью сына своего, доколе не вскормила.
1:23 καὶ και and; even εἶπεν επω say; speak αὐτῇ αυτος he; him Ελκανα ελκανα the ἀνὴρ ανηρ man; husband αὐτῆς αυτος he; him ποίει ποιεω do; make τὸ ο the ἀγαθὸν αγαθος good ἐν εν in ὀφθαλμοῖς οφθαλμος eye; sight σου σου of you; your κάθου καθημαι sit; settle ἕως εως till; until ἂν αν perhaps; ever ἀπογαλακτίσῃς απογαλακτιζω he; him ἀλλὰ αλλα but στήσαι ιστημι stand; establish κύριος κυριος lord; master τὸ ο the ἐξελθὸν εξερχομαι come out; go out ἐκ εκ from; out of τοῦ ο the στόματός στομα mouth; edge σου σου of you; your καὶ και and; even ἐκάθισεν καθιζω sit down; seat ἡ ο the γυνὴ γυνη woman; wife καὶ και and; even ἐθήλασεν θηλαζω nurse τὸν ο the υἱὸν υιος son αὐτῆς αυτος he; him ἕως εως till; until ἂν αν perhaps; ever ἀπογαλακτίσῃ απογαλακτιζω he; him
1:23 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say לָהּ֩ lˌāh לְ to אֶלְקָנָ֨ה ʔelqānˌā אֶלְקָנָה Elkanah אִישָׁ֜הּ ʔîšˈāh אִישׁ man עֲשִׂ֧י ʕᵃśˈî עשׂה make הַ ha הַ the טֹּ֣וב ṭṭˈôv טֹוב good בְּ bᵊ בְּ in עֵינַ֗יִךְ ʕênˈayiḵ עַיִן eye שְׁבִי֙ šᵊvˌî ישׁב sit עַד־ ʕaḏ- עַד unto גָּמְלֵ֣ךְ gomlˈēḵ גמל deal fully אֹתֹ֔ו ʔōṯˈô אֵת [object marker] אַ֛ךְ ʔˈaḵ אַךְ only יָקֵ֥ם yāqˌēm קום arise יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] דְּבָרֹ֑ו dᵊvārˈô דָּבָר word וַ wa וְ and תֵּ֤שֶׁב ttˈēšev ישׁב sit הָֽ hˈā הַ the אִשָּׁה֙ ʔiššˌā אִשָּׁה woman וַ wa וְ and תֵּ֣ינֶק ttˈêneq ינק suck אֶת־ ʔeṯ- אֵת [object marker] בְּנָ֔הּ bᵊnˈāh בֵּן son עַד־ ʕaḏ- עַד unto גָּמְלָ֖הּ gomlˌāh גמל deal fully אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
1:23. et ait ei Helcana vir suus fac quod bonum tibi videtur et mane donec ablactes eum precorque ut impleat Dominus verbum suum mansit ergo mulier et lactavit filium suum donec amoveret eum a lacteAnd Elcana, her husband, said to her: Do what seemeth good to thee, and stay till thou wean him: and I pray that the Lord may fulfil his word. So the woman staid at home, and gave her son suck, till she weaned him.
23. And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman tarried and gave her son suck, until she weaned him.
1:23. And her husband Elkanah said to her: “Do what seems good to you, and stay until you wean him. And I pray that the Lord may fulfill his word.” Therefore, the woman remained at home, and she breastfed her son, until she withdrew him from milk.
1:23. And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him.
And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him:

1:23 И сказал ей Елкана, муж ее: делай, что тебе угодно; оставайся, доколе не вскормишь его грудью; только да утвердит Господь слово, [вышедшее из уст твоих]. И осталась жена {его}, и кормила грудью сына своего, доколе не вскормила.
1:23
καὶ και and; even
εἶπεν επω say; speak
αὐτῇ αυτος he; him
Ελκανα ελκανα the
ἀνὴρ ανηρ man; husband
αὐτῆς αυτος he; him
ποίει ποιεω do; make
τὸ ο the
ἀγαθὸν αγαθος good
ἐν εν in
ὀφθαλμοῖς οφθαλμος eye; sight
σου σου of you; your
κάθου καθημαι sit; settle
ἕως εως till; until
ἂν αν perhaps; ever
ἀπογαλακτίσῃς απογαλακτιζω he; him
ἀλλὰ αλλα but
στήσαι ιστημι stand; establish
κύριος κυριος lord; master
τὸ ο the
ἐξελθὸν εξερχομαι come out; go out
ἐκ εκ from; out of
τοῦ ο the
στόματός στομα mouth; edge
σου σου of you; your
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
ο the
γυνὴ γυνη woman; wife
καὶ και and; even
ἐθήλασεν θηλαζω nurse
τὸν ο the
υἱὸν υιος son
αὐτῆς αυτος he; him
ἕως εως till; until
ἂν αν perhaps; ever
ἀπογαλακτίσῃ απογαλακτιζω he; him
1:23
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
לָהּ֩ lˌāh לְ to
אֶלְקָנָ֨ה ʔelqānˌā אֶלְקָנָה Elkanah
אִישָׁ֜הּ ʔîšˈāh אִישׁ man
עֲשִׂ֧י ʕᵃśˈî עשׂה make
הַ ha הַ the
טֹּ֣וב ṭṭˈôv טֹוב good
בְּ bᵊ בְּ in
עֵינַ֗יִךְ ʕênˈayiḵ עַיִן eye
שְׁבִי֙ šᵊvˌî ישׁב sit
עַד־ ʕaḏ- עַד unto
גָּמְלֵ֣ךְ gomlˈēḵ גמל deal fully
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
אַ֛ךְ ʔˈaḵ אַךְ only
יָקֵ֥ם yāqˌēm קום arise
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרֹ֑ו dᵊvārˈô דָּבָר word
וַ wa וְ and
תֵּ֤שֶׁב ttˈēšev ישׁב sit
הָֽ hˈā הַ the
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
וַ wa וְ and
תֵּ֣ינֶק ttˈêneq ינק suck
אֶת־ ʔeṯ- אֵת [object marker]
בְּנָ֔הּ bᵊnˈāh בֵּן son
עַד־ ʕaḏ- עַד unto
גָּמְלָ֖הּ gomlˌāh גמל deal fully
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
1:23. et ait ei Helcana vir suus fac quod bonum tibi videtur et mane donec ablactes eum precorque ut impleat Dominus verbum suum mansit ergo mulier et lactavit filium suum donec amoveret eum a lacte
And Elcana, her husband, said to her: Do what seemeth good to thee, and stay till thou wean him: and I pray that the Lord may fulfil his word. So the woman staid at home, and gave her son suck, till she weaned him.
1:23. And her husband Elkanah said to her: “Do what seems good to you, and stay until you wean him. And I pray that the Lord may fulfill his word.” Therefore, the woman remained at home, and she breastfed her son, until she withdrew him from milk.
1:23. And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Только да утвердит, т. е. сделает твердым, непреложным слово обещания, вышедшее из уст твоих.
Adam Clarke: Commentary on the Bible - 1831
1:23: Until thou have weaned him - On the nature of this weaning, and the time in which it was usually done, the reader will be pleased to refer to the note on Gen 21:8.
The Lord establish his word - Or, may the Lord establish his word - preserve the child, cause him to grow up, and make him a blessing to Israel.
1 Kings (1 Samuel) 1:24
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: Do what: Num 30:7-11
the Lord: Sa2 7:25; Isa 44:26
son suck: Gen 21:7, Gen 21:8; Psa 22:9; Mat 24:19; Luk 11:27
Carl Friedrich Keil and Franz Delitzsch

Elkanah expressed his approval of Hannah's decision, and added, "only the Lord establish His word," i.e., fulfil it. By "His word" we are not to understand some direct revelation from God respecting the birth and destination of Samuel, as the Rabbins suppose, but in all probability the word of Eli the high priest to Hannah, "The God of Israel grant thy petition" (1Kings 1:17), which might be regarded by the parents of Samuel after his birth as a promise from Jehovah himself, and therefore might naturally excite the wish and suggest the prayer that the Lord would graciously fulfil the further hopes, which the parents cherished in relation to the son whom they had dedicated to the Lord by a vow. The paraphrase of דּברו in the rendering given by the lxx, τὸ ἐξελθὸν ὲκ τοῦ στόματός σου, is the subjective view of the translator himself, and does not warrant an emendation of the original text.
Geneva 1599
And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his (i) word. So the woman abode, and gave her son suck until she weaned him.
(i) Because her prayer took effect, therefore it was called the Lord's promise.
John Gill
And Elkanah her husband said unto her, do what seemeth thee good,.... He spake like a kind and indulgent husband, knowing that she would not thereby break any law of God; and it might be more for her own health, and the health of the child, to stay longer:
tarry till thou have weaned him; when he would be more fit for the journey, and to be left behind:
only the Lord establish his word; which some understand of the prophecy of Eli that God would grant her request, which being delivered under the direction of the Spirit of God, is called his word; but this was already fulfilled, and established by Hannah's bearing a son: or the word "his" refers not to the Lord, but to Samuel, and so may respect the word which his mother spake concerning him; either when she made her vow, as Abendana, that he should be a perpetual Nazarite, and the Lord's as long as he lived: and so Elkanah wishes that he might have health and grow strong, and be fit for the service of the Lord, and live many years to perform it; or what she had just now said, as Abarbinel, that he should abide in the house of God for ever, or as long as he lived:
so the woman abode; at home, while Elkanah and his family went up to Shiloh:
and gave her son suck until she weaned him; did not put him out to a wet or dry nurse, but suckled him herself with what nature had provided for his nourishment, as becomes women to do, if their circumstances of health, and the provisions of nature, will admit of it.
John Wesley
His word - His matter or thing; the business concerning the child, what thou hast vowed concerning him, that be may grow up, and be accepted and employed by God in his Service.
1:241:24: Եւ ե՛լ ընդ նմա ՚ի Սելով երեմենեա՛ւ զուարակաւ, եւ պանի՛ւք եւ արդուաւ նաշհւոյ, եւ սափորով գինւոյ. եւ մտի՛ն ՚ի տուն Տեառն ՚ի Սելով. եւ մանուկն ընդ նոսա[2839]. [2839] Օրինակ մի. Երեմենաւ եւ զուարակաւ։
24 Դրանից յետոյ նրանք գնացին Սելով՝ իրենց հետ վերցնելով երեք տարեկան մի զուարակ, կլոր հացեր, մէկ արդուի չափ ընտիր ալիւր եւ մի սափոր գինի: Նրանք մտան Սելովում գտնուող Տիրոջ տունը: Մանուկն իրենց հետ էր:
24 Զանիկա կաթէն կտրածին պէս տղուն հետ առաւ երեք զուարակ, մէկ արդու ալիւր ու մէկ տիկ գինի եւ Տէրոջը տունը տարաւ, որ Սելովի մէջ էր, թէեւ տղան դեռ փոքրիկ էր։
Եւ [25]ել ընդ նմա ի Սելով երեմենեաւ զուարակաւ, եւ պանիւք`` եւ արդուաւ նաշհոյ եւ սափորով գինւոյ. եւ [26]մտին ի տուն Տեառն ի Սելով, եւ մանուկն ընդ նոսա, եւ մատուցին առաջի Տեառն:

1:24: Եւ ե՛լ ընդ նմա ՚ի Սելով երեմենեա՛ւ զուարակաւ, եւ պանի՛ւք եւ արդուաւ նաշհւոյ, եւ սափորով գինւոյ. եւ մտի՛ն ՚ի տուն Տեառն ՚ի Սելով. եւ մանուկն ընդ նոսա[2839].
[2839] Օրինակ մի. Երեմենաւ եւ զուարակաւ։
24 Դրանից յետոյ նրանք գնացին Սելով՝ իրենց հետ վերցնելով երեք տարեկան մի զուարակ, կլոր հացեր, մէկ արդուի չափ ընտիր ալիւր եւ մի սափոր գինի: Նրանք մտան Սելովում գտնուող Տիրոջ տունը: Մանուկն իրենց հետ էր:
24 Զանիկա կաթէն կտրածին պէս տղուն հետ առաւ երեք զուարակ, մէկ արդու ալիւր ու մէկ տիկ գինի եւ Տէրոջը տունը տարաւ, որ Սելովի մէջ էր, թէեւ տղան դեռ փոքրիկ էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:241:24 Когда же вскормила его, пошла с ним в Силом, {взяв} три тельца [и хлебы] и одну ефу муки и мех вина, и пришла в дом Господа в Силом, [и отрок с ними]; отрок же был еще дитя.
1:24 καὶ και and; even ἀνέβη αναβαινω step up; ascend μετ᾿ μετα with; amid αὐτοῦ αυτος he; him εἰς εις into; for Σηλωμ σηλωμ in μόσχῳ μοσχος calf τριετίζοντι τριετιζω and; even ἄρτοις αρτος bread; loaves καὶ και and; even οιφι οιφι fine flour καὶ και and; even νεβελ νεβελ.1 wine καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in εἰς εις into; for οἶκον οικος home; household κυρίου κυριος lord; master ἐν εν in Σηλωμ σηλωμ and; even τὸ ο the παιδάριον παιδαριον little boy μετ᾿ μετα with; amid αὐτῶν αυτος he; him
1:24 וַ wa וְ and תַּעֲלֵ֨הוּ ttaʕᵃlˌēhû עלה ascend עִמָּ֜הּ ʕimmˈāh עִם with כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] גְּמָלַ֗תּוּ gᵊmālˈattû גמל deal fully בְּ bᵊ בְּ in פָרִ֤ים fārˈîm פַּר young bull שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three וְ wᵊ וְ and אֵיפָ֨ה ʔêfˌā אֵיפָה ephah אַחַ֥ת ʔaḥˌaṯ אֶחָד one קֶ֨מַח֙ qˈemaḥ קֶמַח flour וְ wᵊ וְ and נֵ֣בֶל nˈēvel נֵבֶל jar יַ֔יִן yˈayin יַיִן wine וַ wa וְ and תְּבִאֵ֥הוּ ttᵊviʔˌēhû בוא come בֵית־ vêṯ- בַּיִת house יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH שִׁלֹ֑ו šilˈô שִׁלֹו Shiloh וְ wᵊ וְ and הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy נָֽעַר׃ nˈāʕar נַעַר boy
1:24. et adduxit eum secum postquam ablactaverat in vitulis tribus et tribus modiis farinae et amphora vini et adduxit eum ad domum Domini in Silo puer autem erat adhuc infantulusAnd after she had weaned him, she carried him with her, with three calves, and three bushels of flour, and a bottle of wine, and she brought him to the house of the Lord in Silo. Now the child was as yet very young:
24. And when she had weaned him, she took him up with her, with three bullocks, and one ephah of meal, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young.
1:24. And after she had weaned him, she brought him with her, along with three calves, and three measures of flour, and a small bottle of wine, and she led him to the house of the Lord at Shiloh. But the boy was still a young child.
1:24. And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child [was] young.
And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child [was] young:

1:24 Когда же вскормила его, пошла с ним в Силом, {взяв} три тельца [и хлебы] и одну ефу муки и мех вина, и пришла в дом Господа в Силом, [и отрок с ними]; отрок же был еще дитя.
1:24
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
εἰς εις into; for
Σηλωμ σηλωμ in
μόσχῳ μοσχος calf
τριετίζοντι τριετιζω and; even
ἄρτοις αρτος bread; loaves
καὶ και and; even
οιφι οιφι fine flour
καὶ και and; even
νεβελ νεβελ.1 wine
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
εἰς εις into; for
οἶκον οικος home; household
κυρίου κυριος lord; master
ἐν εν in
Σηλωμ σηλωμ and; even
τὸ ο the
παιδάριον παιδαριον little boy
μετ᾿ μετα with; amid
αὐτῶν αυτος he; him
1:24
וַ wa וְ and
תַּעֲלֵ֨הוּ ttaʕᵃlˌēhû עלה ascend
עִמָּ֜הּ ʕimmˈāh עִם with
כַּ ka כְּ as
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
גְּמָלַ֗תּוּ gᵊmālˈattû גמל deal fully
בְּ bᵊ בְּ in
פָרִ֤ים fārˈîm פַּר young bull
שְׁלֹשָׁה֙ šᵊlōšˌā שָׁלֹשׁ three
וְ wᵊ וְ and
אֵיפָ֨ה ʔêfˌā אֵיפָה ephah
אַחַ֥ת ʔaḥˌaṯ אֶחָד one
קֶ֨מַח֙ qˈemaḥ קֶמַח flour
וְ wᵊ וְ and
נֵ֣בֶל nˈēvel נֵבֶל jar
יַ֔יִן yˈayin יַיִן wine
וַ wa וְ and
תְּבִאֵ֥הוּ ttᵊviʔˌēhû בוא come
בֵית־ vêṯ- בַּיִת house
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
שִׁלֹ֑ו šilˈô שִׁלֹו Shiloh
וְ wᵊ וְ and
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
נָֽעַר׃ nˈāʕar נַעַר boy
1:24. et adduxit eum secum postquam ablactaverat in vitulis tribus et tribus modiis farinae et amphora vini et adduxit eum ad domum Domini in Silo puer autem erat adhuc infantulus
And after she had weaned him, she carried him with her, with three calves, and three bushels of flour, and a bottle of wine, and she brought him to the house of the Lord in Silo. Now the child was as yet very young:
1:24. And after she had weaned him, she brought him with her, along with three calves, and three measures of flour, and a small bottle of wine, and she led him to the house of the Lord at Shiloh. But the boy was still a young child.
1:24. And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child [was] young.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:24: With three bullocks - The Septuagint, the Syriac, and the Arabic, read, a bullock of three years old; and this is probably correct, because we read, Sa1 1:25, that they slew את הפר eth happar, The bullock. We hear of no more, and we know that a bullock or heifer of three years old was ordinarily used, see Gen 15:9.
One ephah of flour - Seven gallons and a half.
A bottle of wine - נבל יין nebel yayin, a skin full of wine. Their bottles for wine and fluids in general were made out of skins of goats, stripped off without being cut up; the places whence the legs were extracted sewed up, as also the lower part; and the top tied. She the notes on Gen 21:14, and Mat 9:17. These three things, the ox, the flour, and the wine, probably constituted the consecration-offering.
1 Kings (1 Samuel) 1:26
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: am 2839, bc 1165, An, Ex, Is, 326
she took: Num 15:9, Num 15:10; Deu 12:5, Deu 12:6, Deu 12:11, Deu 16:16
three bullocks: The LXX, Syriac, and Arabic, read "a bullock of three years old;" which is probably correct, as we read (Sa1 1:25) that they slew eth happar, "the bullock."
house: Sa1 4:3, Sa1 4:4; Jos 18:1
Carl Friedrich Keil and Franz Delitzsch

As soon as the boy was weaned, Hannah brought him, although still a נער, i.e., a tender boy, to Shiloh, with a sacrifice of three oxen, an ephah of meal, and a pitcher of wine, and gave him up to Eli when the ox (bullock) had been slain, i.e., offered in sacrifice as a burnt-offering. The striking circumstance that, according to 1Kings 1:24, Samuel's parents brought three oxen with them to Shiloh, and yet in 1Kings 1:25 the ox (הפּר) alone is spoken of as being slain (or sacrificed), may be explained very simply on the supposition that in 1Kings 1:25 that particular sacrifice is referred to, which was associated with the presentation of the boy, that is to say, the burnt-offering by virtue of which the boy was consecrated to the Lord as a spiritual sacrifice for a lifelong service at His sanctuary, whereas the other two oxen served as the yearly festal offering, i.e., the burnt-offerings and thank-offerings which Elkanah presented year by year, and the presentation of which the writer did not think it needful to mention, simply because it followed partly from 1Kings 1:3 and partly from the Mosaic law.
(Note: The interpretation of שׁלשׁה בּפרים by ἐν μόσχῳ τριετίζοντι (lxx), upon which Thenius would found an alteration of the text, is proved to be both arbitrary and wrong by the fact that the translators themselves afterwards mention the θυσία, which Elkanah brought year by year, and the μόσχος, and consequently represent him as offering at least two animals, in direct opposition to the μόσχῳ τριετίζοντι. This discrepancy cannot be removed by the assertion that in 1Kings 1:24 the sacrificial animal intended for the dedication of the boy is the only one mentioned; and the presentation of the regular festal sacrifice is taken for granted, for an ephah of meal would not be the proper quantity to be offered in connection with a single ox, since, according to the law in Num 15:8-9, only three-tenths of an ephah of meal were required when an ox was presented as a burnt-offering or slain offering. The presentation of an ephah of meal presupposes the offering of three oxen, and therefore shows that in 1Kings 1:24 the materials are mentioned for all the sacrifices that Elkanah was about to offer.)
John Gill
And when she had weaned him,.... At the usual time of weaning children; See Gill on 1Kings 1:23 some refer this not only to the milk of the breast, from which he was weaned, but to such food as was common to children, and so supposes him grown up to nine or ten years of age:
she took him up with her; to the tabernacle at Shiloh, at a yearly festival: with three bullocks; for three sorts of offerings, burnt offering, sin offering, and peace offering; or since one only is spoken of as slain, that is, for sacrifice, the other two might be for food to entertain her family and friends with while there; or as a present to the high priest, to whose care she committed her son:
and one ephah of flour; if the bullocks were all sacrificed, three tenth deals, or three tenth parts of the ephah, went for a meat offering to each bullock, which made nine parts out of ten, and the tenth part she had to dispose of at pleasure; see Num 15:9, though that seems to be restrained to a burnt offering only:
and a bottle of wine; part of which might be for the drink offering which always attended a meat offering, and the rest for her own use, and that of her friends:
and brought him unto the house of the Lord in Shiloh: the tabernacle there, and delivered him up to the care of the high priest, to be trained up in the service of God:
and the child was young; a very child, very young in years, a little infant; not a sucking child, as the Targum, because weaned, otherwise of a very tender age; though some think this expresses that he was a well grown lad, and was sharp and acute, and could well distinguish between good and evil.
John Wesley
Three bullocks - One for a burnt - offering, the second for a sin - offering, and the third for a peace offering; all these sorts being expedient for this work and time. Flour - For the meal - offerings belonging to the principal sacrifices, which to each bullock were three tenth - deals, or three tenth parts of an ephah, and so nine parts of the ephah were spent, and the tenth part was given to the priest. Wine - For drink - offerings.
Robert Jamieson, A. R. Fausset and David Brown
three bullocks--The Septuagint renders it "a bullock of three years old"; which is probably the true rendering.
1:251:25: եւ մատուցին առաջի Տեառն. եւ սպա՛ն հայրն նորա զզոհն՝ զոր առնէր աւուրց յաւուրս Տեառն։ Եւ մատոյց զմանուկն. եւ սպան զզուարակն վասն փրկութեան մանկանն։
25 Նրանք նրան ընծայեցին Տիրոջը: Նրա հայրը մորթեց զոհը, որ ամէն տարի մատուցում էր Տիրոջը: Նա մօտ բերեց մանկանը եւ մորթեց զուարակը մանկան փրկութեան համար:
25 Եւ մէկ զուարակը մորթեցին ու տղան Հեղիին տարին։
եւ սպան հայրն նորա զզոհն` զոր առնէր աւուրց յաւուրս Տեառն: Եւ մատոյց զմանուկն, եւ սպան զզուարակն վասն փրկութեան մանկանն: Եւ մատոյց Աննա մայր մանկանն`` զմանուկն առ Հեղի:

1:25: եւ մատուցին առաջի Տեառն. եւ սպա՛ն հայրն նորա զզոհն՝ զոր առնէր աւուրց յաւուրս Տեառն։ Եւ մատոյց զմանուկն. եւ սպան զզուարակն վասն փրկութեան մանկանն։
25 Նրանք նրան ընծայեցին Տիրոջը: Նրա հայրը մորթեց զոհը, որ ամէն տարի մատուցում էր Տիրոջը: Նա մօտ բերեց մանկանը եւ մորթեց զուարակը մանկան փրկութեան համար:
25 Եւ մէկ զուարակը մորթեցին ու տղան Հեղիին տարին։
zohrab-1805▾ eastern-1994▾ western am▾
1:251:25 [И привели его пред лице Господа; и принес отец его жертву, какую в установленные дни приносил Господу. И привели отрока] и закололи тельца; и привела отрока [Анна мать] к Илию
1:25 καὶ και and; even προσήγαγον προσαγω lead toward; head toward ἐνώπιον ενωπιος in the face; facing κυρίου κυριος lord; master καὶ και and; even ἔσφαξεν σφαζω slaughter ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him τὴν ο the θυσίαν θυσια immolation; sacrifice ἣν ος who; what ἐποίει ποιεω do; make ἐξ εκ from; out of ἡμερῶν ημερα day εἰς εις into; for ἡμέρας ημερα day τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even προσήγαγεν προσαγω lead toward; head toward τὸ ο the παιδάριον παιδαριον little boy καὶ και and; even ἔσφαξεν σφαζω slaughter τὸν ο the μόσχον μοσχος calf καὶ και and; even προσήγαγεν προσαγω lead toward; head toward Αννα αννα Anna ἡ ο the μήτηρ μητηρ mother τοῦ ο the παιδαρίου παιδαριον little boy πρὸς προς to; toward Ηλι ηλι.1 Hēli; Ili
1:25 וַֽ wˈa וְ and יִּשְׁחֲט֖וּ yyišḥᵃṭˌû שׁחט slaughter אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פָּ֑ר ppˈār פַּר young bull וַ wa וְ and יָּבִ֥יאוּ yyāvˌîʔû בוא come אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נַּ֖עַר nnˌaʕar נַעַר boy אֶל־ ʔel- אֶל to עֵלִֽי׃ ʕēlˈî עֵלִי Eli
1:25. et immolaverunt vitulum et obtulerunt puerum HeliAnd they immolated a calf, and offered the child to Heli.
25. And they slew the bullock, and brought the child to Eli.
1:25. And they immolated a calf, and they presented the boy to Eli.
1:25. And they slew a bullock, and brought the child to Eli.
And they slew a bullock, and brought the child to Eli:

1:25 [И привели его пред лице Господа; и принес отец его жертву, какую в установленные дни приносил Господу. И привели отрока] и закололи тельца; и привела отрока [Анна мать] к Илию
1:25
καὶ και and; even
προσήγαγον προσαγω lead toward; head toward
ἐνώπιον ενωπιος in the face; facing
κυρίου κυριος lord; master
καὶ και and; even
ἔσφαξεν σφαζω slaughter
ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
τὴν ο the
θυσίαν θυσια immolation; sacrifice
ἣν ος who; what
ἐποίει ποιεω do; make
ἐξ εκ from; out of
ἡμερῶν ημερα day
εἰς εις into; for
ἡμέρας ημερα day
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
τὸ ο the
παιδάριον παιδαριον little boy
καὶ και and; even
ἔσφαξεν σφαζω slaughter
τὸν ο the
μόσχον μοσχος calf
καὶ και and; even
προσήγαγεν προσαγω lead toward; head toward
Αννα αννα Anna
ο the
μήτηρ μητηρ mother
τοῦ ο the
παιδαρίου παιδαριον little boy
πρὸς προς to; toward
Ηλι ηλι.1 Hēli; Ili
1:25
וַֽ wˈa וְ and
יִּשְׁחֲט֖וּ yyišḥᵃṭˌû שׁחט slaughter
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פָּ֑ר ppˈār פַּר young bull
וַ wa וְ and
יָּבִ֥יאוּ yyāvˌîʔû בוא come
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נַּ֖עַר nnˌaʕar נַעַר boy
אֶל־ ʔel- אֶל to
עֵלִֽי׃ ʕēlˈî עֵלִי Eli
1:25. et immolaverunt vitulum et obtulerunt puerum Heli
And they immolated a calf, and offered the child to Heli.
1:25. And they immolated a calf, and they presented the boy to Eli.
1:25. And they slew a bullock, and brought the child to Eli.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: И принес отец его жертву, какую в установленные дни приносил Господу. См. прим. к 3: стиху. Выражение "в установленные дни", по сопоставлении его с выражением 3: стиха "в положенные дни", дает основание предполагать, что прибытие к скинии Елканы, Анны и Самуила совпало с одним из тех трех годичных праздников (Пасха, Пятидесятница, Кущей), когда Елкана и его семейство являлись к скинии и приносили там свои жертвы.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: brought: Luk 2:22, Luk 18:15, Luk 18:16
John Gill
And they slew a bullock,.... One of the three Hannah brought, unless the singular is put for the plural, and so all three were slain, some for sacrifice, and some for food perhaps; or if only one was slain, it might be offered as a sacrifice previous to the presentation of Samuel; or else was made a present of to Eli, at the introduction of Samuel to him, as follows:
and brought the child to Eli: to be under his care, to he instructed and trained up by him in the service of the tabernacle; from hence it appears that Elkanah the husband of Hannah came along with her at this time.
John Wesley
A bullock - The three bullocks mentioned 1Kings 1:24, the singular number being put for the plural, which is frequent.
1:261:26: Եւ մատոյց Աննա մայր մանկանն զմանուկն առ Հեղի, եւ ասէ. Յի՛ս տէր իմ. կենդանի՛ է անձն քո. ես ա՛յն կինն եմ, որ կացի առաջի քո ընդ քեզ՝
26 Աննան՝ մանկան մայրը, նրան տարաւ Հեղիի մօտ՝ ասելով. «Աղաչում եմ, տէ՛ր իմ, ինչպէս ճիշտ է, որ դու կենդանի ես, այնպէս էլ ճիշտ է, որ ես այն կինն եմ, որ կանգնել էի քո առջեւ եւ Տիրոջն էի աղօթում ահա այս մանկան համար:
26 Եւ Աննա ըսաւ. «Ո՜հ, տէր իմ, քու անձդ կենդանի է. ես այն կինն եմ, որ հոս քու քովդ կայնեցայ Տէրոջը աղօթք ընելու համար։
Եւ ասէ. Յիս տէր իմ, կենդանի է անձն քո, ես այն կին եմ` որ կացի առաջի քո ընդ քեզ` կալ յաղօթս առ Տէր:

1:26: Եւ մատոյց Աննա մայր մանկանն զմանուկն առ Հեղի, եւ ասէ. Յի՛ս տէր իմ. կենդանի՛ է անձն քո. ես ա՛յն կինն եմ, որ կացի առաջի քո ընդ քեզ՝
26 Աննան՝ մանկան մայրը, նրան տարաւ Հեղիի մօտ՝ ասելով. «Աղաչում եմ, տէ՛ր իմ, ինչպէս ճիշտ է, որ դու կենդանի ես, այնպէս էլ ճիշտ է, որ ես այն կինն եմ, որ կանգնել էի քո առջեւ եւ Տիրոջն էի աղօթում ահա այս մանկան համար:
26 Եւ Աննա ըսաւ. «Ո՜հ, տէր իմ, քու անձդ կենդանի է. ես այն կինն եմ, որ հոս քու քովդ կայնեցայ Տէրոջը աղօթք ընելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:261:26 и сказала: о, господин мой! да живет душа твоя, господин мой! я~--- та самая женщина, которая здесь при тебе стояла и молилась Господу;
1:26 καὶ και and; even εἶπεν επω say; speak ἐν εν in ἐμοί εμοι me κύριε κυριος lord; master ζῇ ζαω live; alive ἡ ο the ψυχή ψυχη soul σου σου of you; your ἐγὼ εγω I ἡ ο the γυνὴ γυνη woman; wife ἡ ο the καταστᾶσα καθιστημι establish; appoint ἐνώπιόν ενωπιος in the face; facing σου σου of you; your ἐν εν in τῷ ο the προσεύξασθαι προσευχομαι pray πρὸς προς to; toward κύριον κυριος lord; master
1:26 וַ wa וְ and תֹּ֨אמֶר֙ ttˈōmer אמר say בִּ֣י bˈî בִּי upon me אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord חֵ֥י ḥˌê חַי alive נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul אֲדֹנִ֑י ʔᵃḏōnˈî אָדֹון lord אֲנִ֣י ʔᵃnˈî אֲנִי i הָ hā הַ the אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman הַ ha הַ the נִּצֶּ֤בֶת nniṣṣˈeveṯ נצב stand עִמְּכָה֙ ʕimmᵊḵˌā עִם with בָּ bā בְּ in זֶ֔ה zˈeh זֶה this לְ lᵊ לְ to הִתְפַּלֵּ֖ל hiṯpallˌēl פלל pray אֶל־ ʔel- אֶל to יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:26. et ait obsecro mi domine vivit anima tua domine ego sum illa mulier quae steti coram te hic orans DominumAnd Anna said: I beseech thee, my lord, as thy soul liveth, my lord: I am that woman, who stood before thee here praying to the Lord.
26. And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD.
1:26. And Hannah said: “I beg you, my lord, as your soul lives, my lord: I am that woman, who stood before you here, praying to the Lord.
1:26. And she said, Oh my lord, [as] thy soul liveth, my lord, I [am] the woman that stood by thee here, praying unto the LORD.
And she said, Oh my lord, [as] thy soul liveth, my lord, I [am] the woman that stood by thee here, praying unto the LORD:

1:26 и сказала: о, господин мой! да живет душа твоя, господин мой! я~--- та самая женщина, которая здесь при тебе стояла и молилась Господу;
1:26
καὶ και and; even
εἶπεν επω say; speak
ἐν εν in
ἐμοί εμοι me
κύριε κυριος lord; master
ζῇ ζαω live; alive
ο the
ψυχή ψυχη soul
σου σου of you; your
ἐγὼ εγω I
ο the
γυνὴ γυνη woman; wife
ο the
καταστᾶσα καθιστημι establish; appoint
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
ἐν εν in
τῷ ο the
προσεύξασθαι προσευχομαι pray
πρὸς προς to; toward
κύριον κυριος lord; master
1:26
וַ wa וְ and
תֹּ֨אמֶר֙ ttˈōmer אמר say
בִּ֣י bˈî בִּי upon me
אֲדֹנִ֔י ʔᵃḏōnˈî אָדֹון lord
חֵ֥י ḥˌê חַי alive
נַפְשְׁךָ֖ nafšᵊḵˌā נֶפֶשׁ soul
אֲדֹנִ֑י ʔᵃḏōnˈî אָדֹון lord
אֲנִ֣י ʔᵃnˈî אֲנִי i
הָ הַ the
אִשָּׁ֗ה ʔiššˈā אִשָּׁה woman
הַ ha הַ the
נִּצֶּ֤בֶת nniṣṣˈeveṯ נצב stand
עִמְּכָה֙ ʕimmᵊḵˌā עִם with
בָּ בְּ in
זֶ֔ה zˈeh זֶה this
לְ lᵊ לְ to
הִתְפַּלֵּ֖ל hiṯpallˌēl פלל pray
אֶל־ ʔel- אֶל to
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:26. et ait obsecro mi domine vivit anima tua domine ego sum illa mulier quae steti coram te hic orans Dominum
And Anna said: I beseech thee, my lord, as thy soul liveth, my lord: I am that woman, who stood before thee here praying to the Lord.
1:26. And Hannah said: “I beg you, my lord, as your soul lives, my lord: I am that woman, who stood before you here, praying to the Lord.
1:26. And she said, Oh my lord, [as] thy soul liveth, my lord, I [am] the woman that stood by thee here, praying unto the LORD.
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Adam Clarke: Commentary on the Bible - 1831
1:26: As thy soul liveth - As sure as thou art a living soul, so surely am I the person who stood by thee here praying.
1 Kings (1 Samuel) 1:28
Albert Barnes: Notes on the Bible - 1834
1:26: As thy soul liveth - This oath is unique to the Books of Samuel, in which it occurs six times, and to the Books of Kings, in which however, it is found only once. See the note to Sa1 1:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: as thy soul: Sa1 17:55, Sa1 20:3; Gen 42:15; Sa2 11:11, Sa2 14:19; Kg2 2:2, Kg2 2:4, Kg2 2:6, Kg2 4:30
Carl Friedrich Keil and Franz Delitzsch

When the boy was presented, his mother made herself known to the high priest as the woman who had previously prayed to the Lord at that place (see 1Kings 1:11.), and said, "For this child I prayed; and the Lord hath granted me my request which I asked of Him: therefore I also make him one asked of the Lord all the days that he liveth; he is asked of the Lord." וגם אנכי: I also; et ego vicissim (Cler.). השׁאיל, to let a person ask, to grant his request, to give him what he asks (Ex 12:36), signifies here to make a person "asked" (שׁאוּל). The meaning to lend, which the lexicons give to the word both here and Ex 12:36, has no other support than the false rendering of the lxx, and is altogether unsuitable both in the one and the other. Jehovah had not lent the son to Hannah, but had given him (see 1Kings 1:11); still less could a man lend his son to the Lord. The last clause of 1Kings 1:28, "and he worshipped the Lord there," refers to Elkanah, qui in votum Hannae consenserat, and not to Samuel. On a superficial glance, the plural ישׁתּחווּ, which is found in some Codd., and in the Vulgate, Syriac, and Arabic, appears the more suitable; but when we look more closely at the connection in which the clause stands, we see at once that it does not wind up the foregoing account, but simply introduces the closing act of the transference of Samuel. Consequently the singular is perfectly appropriate; and notwithstanding the fact that the subject is not mentioned, the allusion to Samuel is placed beyond all doubt. When Hannah had given up her son to the high priest, his father Elkanah first of all worshipped before the Lord in the sanctuary, and then Hannah worshipped in the song of praise, which follows in 1Kings 2:1-10.
Geneva 1599
And she said, Oh my lord, [as] thy (k) soul liveth, my lord, I [am] the woman that stood by thee here, praying unto the LORD.
(k) That is, most certainly.
John Gill
And she said, O my lord,.... According to the Targum, it is a supplication or request, I beseech thee, my lord; that is, to look upon her son, and take him under his care as his disciple or scholar, to instruct him in the law of God, and enter him into his service; to which Eli might be very backward and indifferent, and even treat it with some degree of contempt, that such a young Levite should be brought to him, when the soonest the Levites were admitted was at twenty five years of age:
as thy soul liveth, my lord; which Ben Gersom takes for the form of an oath, as if she swore to the truth of what follows by the life of the high priest; but as it was forbidden to swear by any but by the living God, by his life, it cannot be thought so good a woman as Hannah would be guilty of such a sinful and Heathenish practice; this rather is a wish or prayer for his life and health, and the continuance thereof, to bring up her son in the exercise of true religion:
I am the woman that stood by thee here, praying unto the Lord: by which it appears that Eli was now at the tabernacle, and in the same place he was, 1Kings 1:9 when she was some years ago praying near him, at the distance of four cubits, as the Jews say: she takes no notice of his mistaking her for a drunken woman, nor of his censure on her, and the reproof he gave her; but puts him in mind only of her praying to the Lord standing near to him, which made him take the more notice of her; standing is a prayer posture; the Jews say there is no standing but what is prayer, or prayer is meant by it; See Gill on Mt 6:5.
John Wesley
Soul liveth - As surely as thou livest. Which asseveration seems necessary, because this was some years after it.
1:271:27: կալ յաղօթս առ Տէր վասն մանկանս այսորիկ. եւ ետ Տէր զխնդրուածս իմ, զոր խնդրեցի ՚ի նմանէ։
27 Տէրը կատարեց իրենից հայցած իմ խնդրանքը:
27 Ես այս տղուն համար աղօթք ըրի ու Տէրը իմ խնդրուածքս ինծի տուաւ՝ ինչ որ անկէ խնդրեցի։
վասն մանկանս [27]այսորիկ. եւ`` ետ Տէր զխնդրուածս իմ, զոր խնդրեցի ի նմանէ:

1:27: կալ յաղօթս առ Տէր վասն մանկանս այսորիկ. եւ ետ Տէր զխնդրուածս իմ, զոր խնդրեցի ՚ի նմանէ։
27 Տէրը կատարեց իրենից հայցած իմ խնդրանքը:
27 Ես այս տղուն համար աղօթք ըրի ու Տէրը իմ խնդրուածքս ինծի տուաւ՝ ինչ որ անկէ խնդրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
1:271:27 о сем дитяти молилась я, и исполнил мне Господь прошение мое, чего я просила у Него;
1:27 ὑπὲρ υπερ over; for τοῦ ο the παιδαρίου παιδαριον little boy τούτου ουτος this; he προσηυξάμην προσευχομαι pray καὶ και and; even ἔδωκέν διδωμι give; deposit μοι μοι me κύριος κυριος lord; master τὸ ο the αἴτημά αιτημα item; request μου μου of me; mine ὃ ος who; what ᾐτησάμην αιτεω ask παρ᾿ παρα from; by αὐτοῦ αυτος he; him
1:27 אֶל־ ʔel- אֶל to הַ ha הַ the נַּ֥עַר nnˌaʕar נַעַר boy הַ ha הַ the זֶּ֖ה zzˌeh זֶה this הִתְפַּלָּ֑לְתִּי hiṯpallˈālᵊttî פלל pray וַ wa וְ and יִּתֵּ֨ן yyittˌēn נתן give יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH לִי֙ lˌî לְ to אֶת־ ʔeṯ- אֵת [object marker] שְׁאֵ֣לָתִ֔י šᵊʔˈēlāṯˈî שְׁאֵלָה request אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שָׁאַ֖לְתִּי šāʔˌaltî שׁאל ask מֵ mē מִן from עִמֹּֽו׃ ʕimmˈô עִם with
1:27. pro puero isto oravi et dedit Dominus mihi petitionem meam quam postulavi eumFor this child did I pray, and the Lord hath granted me my petition, which I asked of him.
27. For this child I prayed; and the LORD hath given me my petition which I asked of him:
1:27. I prayed for this child, and the Lord granted to me my petition, which I asked of him.
1:27. For this child I prayed; and the LORD hath given me my petition which I asked of him:
For this child I prayed; and the LORD hath given me my petition which I asked of him:

1:27 о сем дитяти молилась я, и исполнил мне Господь прошение мое, чего я просила у Него;
1:27
ὑπὲρ υπερ over; for
τοῦ ο the
παιδαρίου παιδαριον little boy
τούτου ουτος this; he
προσηυξάμην προσευχομαι pray
καὶ και and; even
ἔδωκέν διδωμι give; deposit
μοι μοι me
κύριος κυριος lord; master
τὸ ο the
αἴτημά αιτημα item; request
μου μου of me; mine
ος who; what
ᾐτησάμην αιτεω ask
παρ᾿ παρα from; by
αὐτοῦ αυτος he; him
1:27
אֶל־ ʔel- אֶל to
הַ ha הַ the
נַּ֥עַר nnˌaʕar נַעַר boy
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
הִתְפַּלָּ֑לְתִּי hiṯpallˈālᵊttî פלל pray
וַ wa וְ and
יִּתֵּ֨ן yyittˌēn נתן give
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
לִי֙ lˌî לְ to
אֶת־ ʔeṯ- אֵת [object marker]
שְׁאֵ֣לָתִ֔י šᵊʔˈēlāṯˈî שְׁאֵלָה request
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שָׁאַ֖לְתִּי šāʔˌaltî שׁאל ask
מֵ מִן from
עִמֹּֽו׃ ʕimmˈô עִם with
1:27. pro puero isto oravi et dedit Dominus mihi petitionem meam quam postulavi eum
For this child did I pray, and the Lord hath granted me my petition, which I asked of him.
1:27. I prayed for this child, and the Lord granted to me my petition, which I asked of him.
1:27. For this child I prayed; and the LORD hath given me my petition which I asked of him:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: For this: Sa1 1:11-13; Mat 7:7
and the Lord: Psa 66:19, Psa 116:1-5, Psa 118:5; Jo1 5:15
John Gill
For this child I prayed,.... Which she now had in her hand, and was presenting to Eli:
and the Lord hath given me my petition which I asked of him; and which he also desired might be granted her, or foretold that it would be, 1Kings 1:17 though perhaps he knew not then particularly what it was she asked; nor did she acquaint him with it at parting, as she now did, having obtained of the Lord what she was so solicitous for, and now makes mention of with thankfulness.
1:281:28: Եւ տա՛մ զդա փոխ Տեառն՝ զամենայն աւուրս որչափ եւ կեցցէ. եւ եղիցի դա՝ փո՛խ Տեառն. եւ պագին երկի՛ր անդ Տեառն։ Եւ յաղօ՛թս եկաց Աննա՝ եւ ասէ.
28 Արդ, իբրեւ դրա հատուցում, նրան նուիրում եմ Տիրոջը. ինչքան որ ապրի, թող ծառայի Տիրոջը»: Եւ նրանք այնտեղ երկրպագեցին Տիրոջը:
28 Հիմա ալ զանիկա Տէրոջը կը նուիրեմ. անիկա իր բոլոր կեանքին մէջ Տէրոջը փոխ տրուած ըլլայ»։ Ու հոն Տէրոջը երկրպագութիւն ըրաւ։
Եւ տամ զդա փոխ Տեառն զամենայն աւուրս որչափ եւ կեցցէ. եւ եղիցի դա փոխ Տեառն: Եւ [28]պագին երկիր`` անդ Տեառն:

1:28: Եւ տա՛մ զդա փոխ Տեառն՝ զամենայն աւուրս որչափ եւ կեցցէ. եւ եղիցի դա՝ փո՛խ Տեառն. եւ պագին երկի՛ր անդ Տեառն։ Եւ յաղօ՛թս եկաց Աննա՝ եւ ասէ.
28 Արդ, իբրեւ դրա հատուցում, նրան նուիրում եմ Տիրոջը. ինչքան որ ապրի, թող ծառայի Տիրոջը»: Եւ նրանք այնտեղ երկրպագեցին Տիրոջը:
28 Հիմա ալ զանիկա Տէրոջը կը նուիրեմ. անիկա իր բոլոր կեանքին մէջ Տէրոջը փոխ տրուած ըլլայ»։ Ու հոն Տէրոջը երկրպագութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:281:28 и я отдаю его Господу на все дни жизни его, служить Господу. И поклонилась там Господу.
1:28 κἀγὼ καγω and I κιχρῶ κιχραω he; him τῷ ο the κυρίῳ κυριος lord; master πάσας πας all; every τὰς ο the ἡμέρας ημερα day ἃς ος who; what ζῇ ζαω live; alive αὐτός αυτος he; him χρῆσιν χρησις usage τῷ ο the κυρίῳ κυριος lord; master
1:28 וְ wᵊ וְ and גַ֣ם ḡˈam גַּם even אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i הִשְׁאִלְתִּ֨הוּ֙ hišʔiltˈihû שׁאל ask לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole הַ ha הַ the יָּמִים֙ yyāmîm יֹום day אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֔ה hāyˈā היה be ה֥וּא hˌû הוּא he שָׁא֖וּל šāʔˌûl שׁאל ask לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וַ wa וְ and יִּשְׁתַּ֥חוּ yyištˌaḥû חוה bow down שָׁ֖ם šˌām שָׁם there לַ la לְ to יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
1:28. idcirco et ego commodavi eum Domino cunctis diebus quibus fuerit accommodatus Domino et adoraverunt ibi Dominum et oravit Anna et aitTherefore I also have lent him to the Lord all the days of his life, he shall be lent to the Lord. And they adored the Lord there. And Anna prayed, and said:
28. wherefore I also have granted him to the LORD; as long as he liveth he is granted to the LORD. And he worshipped the LORD there.
1:28. Because of this, I have also lent him to the Lord, for all the days when he shall be lent to the Lord.” And they adored the Lord in that place. And Hannah prayed, and she said:
1:28. Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there.
Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there:

1:28 и я отдаю его Господу на все дни жизни его, служить Господу. И поклонилась там Господу.
1:28
κἀγὼ καγω and I
κιχρῶ κιχραω he; him
τῷ ο the
κυρίῳ κυριος lord; master
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
ἃς ος who; what
ζῇ ζαω live; alive
αὐτός αυτος he; him
χρῆσιν χρησις usage
τῷ ο the
κυρίῳ κυριος lord; master
1:28
וְ wᵊ וְ and
גַ֣ם ḡˈam גַּם even
אָנֹכִ֗י ʔānōḵˈî אָנֹכִי i
הִשְׁאִלְתִּ֨הוּ֙ hišʔiltˈihû שׁאל ask
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
הַ ha הַ the
יָּמִים֙ yyāmîm יֹום day
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֔ה hāyˈā היה be
ה֥וּא hˌû הוּא he
שָׁא֖וּל šāʔˌûl שׁאל ask
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וַ wa וְ and
יִּשְׁתַּ֥חוּ yyištˌaḥû חוה bow down
שָׁ֖ם šˌām שָׁם there
לַ la לְ to
יהוָֽה׃ פ [yhwˈāh] . f יְהוָה YHWH
1:28. idcirco et ego commodavi eum Domino cunctis diebus quibus fuerit accommodatus Domino et adoraverunt ibi Dominum et oravit Anna et ait
Therefore I also have lent him to the Lord all the days of his life, he shall be lent to the Lord. And they adored the Lord there. And Anna prayed, and said:
1:28. Because of this, I have also lent him to the Lord, for all the days when he shall be lent to the Lord.” And they adored the Lord in that place. And Hannah prayed, and she said:
1:28. Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Последующие события показали, что пожизненное служение Самуила Господу не ограничилось исполнением несложных обязанностей при священно-служивших в скинии. Призванный Богом как пророк и судья еврейского народа, Самуил ревностно служил Господу в целом народе еврейском.
Adam Clarke: Commentary on the Bible - 1831
1:28: Therefore also I have lent him to the Lord - There is here a continual reference to her vow, and to the words which she used in making that vow.
The word Samuel, as we have already seen, is a contraction of the words שאול מאל Shaul meEl, that is, asked or lent of God; for his mother said, Sa1 1:27, The Lord hath given me my petition, which שאלתי Shaalti, I Asked of him. In Sa1 1:28 she says: הוא ששול ליהוה hu Shaul layhouah, he shall be Lent unto the Lord: here we find the verb is the same; and it is remarked by grammarians that שאל shaal, he asked, making in the participle pahul שאול shaul, Asked, in the conjugation hiphil signifies to lend; therefore, says his mother, Sa1 1:28, השאלתיהו ליהוה Hishiltihu layhovah, I have Lent him to the Lord. This twofold meaning of the Hebrew root is not only followed by our translators, but also by the Vulgate, Septuagint, and Syriac.
And he worshipped the Lord there - Instead of וישתחו vaiyishtachu, He worshipped, וישתחוו vaiyishtachavu, and They worshipped, is the reading of six of Kennicott's and De Rossi's MSS., of some copies of the Septuagint, and of the Vulgate, Syriac, and Arabic.
This and the following chapter are connected in most copies of the Septuagint and Vulgate thus: And Anna worshipped, and said, My soul is strengthened in the Lord, etc. It is very likely that the whole passage, from the beginning of Sa1 1:26 to the end of Sa1 2:10 of the ensuing chapter, contains the words of Hannah alone; and that even the clause, He worshipped the Lord there, should be, And she worshipped the Lord there, and prayed, and said, etc. Indeed this latter clause is wanting in the Polyglot Septuagint, as I have stated above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: lent him: or, returned him, whom I have obtained by petition
to the Lord: The word hishilteehoo, "I have lent him," is the Hiphil conjugation of shual, "he asked," (Sa1 2:27), and refers to the name of Samuel.
he shall be: or, he whom I have obtained by petition shall be returned
he worshipped: Gen 24:26, Gen 24:48, Gen 24:52; Ti2 3:15
Next: 1 Kings (1 Samuel) Chapter 2
Geneva 1599
Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he (l) worshipped the LORD there.
(l) Meaning, Eli gave thanks to God for her.
John Gill
Therefore also I have lent him to the Lord,.... To be employed in his service, not for a few days, months, or years, but for his whole life. The Targum is,"I have delivered him, that he may minister before the Lord;''as she had received him front him as an answer of prayer, she gave him up to him again according to her vow: as long as he liveth he shall be lent unto the Lord, or as the Targum,"all the days that he lives he shall be ministering before the Lord;''
or "all the days he shall be asked" (or "required") by or for the Lord (e); that is, he shall be lent unto him, and serve him as long as it is desired:
and he worshipped the Lord there; in the tabernacle at the same time; either Elkanah, who with Hannah brought the child to Eli, and now gave thanks to God for giving them the child, and prayed unto him that he might be received into the service of the sanctuary; or else Eli, to whom the child was brought for admittance, who when he heard that Hannah's request was granted, which he had entreated also might be or had declared it would be, bowed his head, and gave thanks to God for it; or rather the child Samuel, as he was taught and trained up, bowed himself before the Lord, and worshipped him in the tabernacle as soon as he was brought into it, though a child; for he only is spoken of in this and the preceding verse; and by some interpreters (f) the name Samuel is supplied; the Vulgate Latin, Syriac, and Arabic versions, read in the plural number, "and they worshipped the Lord there": that is, Elkanah and his wife; so Mr. Weemse (g) translates and interprets it.
(e) "Quamdiu" h. e. "expetitus aut requisitur", Peter Martyr; "quoties a Jehova postulatur", Piscator. (f) Junius & Tremellius, Piscator. (g) Observat. Nat. c. 18. p. 77.
John Wesley
Lent him - But not with a purpose to require him again. Whatever we give to God, may upon this account be said to be lent to him, that tho' we may not recall it, yet he will certainly repay it, to our unspeakable advantage. He worshipped - Not Eli, but young Samuel, who is spoken of in this and the foregoing verse, and who was capable of worshipping God in some sort, at least with external adoration.