1 Samuel 1

1 Samuel 1

Utley adds "The Masoretic Text has "one portion" but with the added word "faces," which seems, in context, to imply a double share (Aramaic usage)." Dale R Davis - Though it would not comfort Hannah, it helps us to remember that Hannah is not the first barren woman noted in Scripture. We remember Sarai/Sarah and how Genesis 11:30 (“Now Sarai continued barren; she had no child”) hangs like a dark cloud over the next ten chapters of Genesis. The mathematics of Genesis 25 (vv. 20–21, 26b) show that Rebekah had no children for the first twenty years of marriage, and Genesis 29:31–30:24 details the soap-opera turmoil swirling around the barrenness of Rachel. Yahweh raised up mighty Samson from the fruitless womb of Manoah’s wife (Judg. 13). And who would have guessed that old, childless Elizabeth would give birth to John the Baptist (Luke 1:5–25)? Barren women seem to be God’s instruments in raising up key figures in the history of redemption, whether the promised seed (Isaac), the father of Israel (Jacob), saviors or preservers of Israel (Joseph, Samson, Samuel), or the forerunner of the great King (John the Baptist). (The virgin conception and birth of Jesus should be added to this series. Though different in kind, it is similar in “difficulty.” Gabriel urged the improbability of Elizabeth’s pregnancy as an incentive for Mary’s faith (Luke 1:36) and alluded to Sarah’s case (Luke 1:37 reflects Gen. 18:14) for additional support. The virgin birth then is no mere dogma but also a sign that salvation is wholly God’s impossible deed!) Hannah, therefore, shares in a fellowship of barrenness. And it is frequently in this fellowship that new chapters in Yahweh’s history with his people begin—begin with nothing. God’s tendency is to make our total inability his starting point. Our hopelessness and our helplessness are no barrier to his work. Indeed our utter incapacity is often the prop he delights to use for his next act. This matter goes beyond the particular situations of biblical barren women. We are facing one of the principles of Yahweh’s modus operandi. When his people are without strength, without resources, without hope, without human gimmicks—then he loves to stretch forth his hand from heaven. Once we see where God often begins we will understand how we may be encouraged. (1 Samuel - Looking on the Heart - here is his Study of 1 Samuel 21-Part MP3 Series) NET Note on loved Hannah - Heb “for Hannah he loved.” Repetition of the proper name would seem redundant in contemporary English, so the pronoun (“her”) has been used here for clarity. The translation also adds the adverb “especially” to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite. QUESTION - What does it mean to receive a double portion? ANSWER - Six times in the Bible, specific reference is made to a “double portion.” When someone receives a double portion, he gets a gift twice as much as that given to others. The concept of the double portion is first mentioned in the Law of Moses: “But he shall acknowledge the firstborn . . . by giving him a double portion of all that he has, for he is the firstfruits of his strength. The right of the firstborn is his” (Deuteronomy 21:17). A firstborn son was entitled to receive twice the inheritance of that of a father’s other sons, in addition to the right of succession. Because Hannah could not have children, her husband tried to assuage her grief with an extra blessing. “But to Hannah he gave a double portion, because he loved her” (1 Samuel 1:5). Near the end of Elijah’s time on earth, he offered his assistant Elisha a gift: “What can I do for you before I am taken from you?” Elisha answered, “Please let there be a double portion of your spirit on me” (2 Kings 2:9). Elisha’s request was to be considered the successor of Elijah and to be “doubly blessed” with power in the prophetic office. Throughout 2 Kings, the many miracles Elisha performed confirm that he had indeed been granted a double portion. Isaiah 61:7 promises a double portion of joy and blessing upon Israel: “Instead of your shame there shall be a double portion; instead of dishonor they shall rejoice in their lot; therefore in their land they shall possess a double portion; they shall have everlasting joy.” The reign of the Messiah during the millennium will occasion everlasting joy. In a related passage, God restored to Job twice as much as he originally had before his time of testing: “And the LORD restored the fortunes of Job, when he had prayed for his friends. And the LORD gave Job twice as much as he had before” (Job 42:10). It could be said that Job received a “double portion.” Not all double portions convey blessing, however. Revelation 18:6 speaks of judgment upon Babylon, stating, “Pay her back as she herself has paid back others, and repay her double for her deeds; mix a double portion for her in the cup she mixed.” Here, the double portion indicates a heavy judgment. The idea behind the term is still that of a “great amount.” Since the Mosaic Law stipulated a double portion for firstborn sons, the concept has been used throughout history to refer to God’s abundant blessing. Jesus Christ is called the “firstborn over all creation” (Colossians 1:15), a title that indicates His position as the Blessed One and rightful Heir of all things. GotQuestions.org 1 Samuel 1:6 Her rival, however, would provoke her bitterly to irritate her, because the LORD had closed her womb. KJV 1 Samuel 1:6 And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb. NET 1 Samuel 1:6 Her rival wife used to upset her and make her worry, for the LORD had not enabled her to have children. CSB 1 Samuel 1:6 Her rival would taunt her severely just to provoke her, because the LORD had kept Hannah from conceiving. ESV 1 Samuel 1:6 And her rival used to provoke her grievously to irritate her, because the LORD had closed her womb. NIV 1 Samuel 1:6 And because the LORD had closed her womb, her rival kept provoking her in order to irritate her. NLT 1 Samuel 1:6 So Peninnah would taunt Hannah and make fun of her because the LORD had kept her from having children. NRS 1 Samuel 1:6 Her rival used to provoke her severely, to irritate her, because the LORD had closed her womb. YLT 1 Samuel 1:6 and her adversity hath also provoked her greatly, so as to make her tremble, for Jehovah hath shut up her womb. rival: Lev 18:18 Job 6:14 provoke her: Heb. angered her 1 Samuel 1 Resources - sermons and commentaries Related Passages: Job 24:21 “He wrongs the barren woman And does no good for the widow. HANNAH'S DIRE STRAITS Her rival (tsarah = "troubler"; Lxx = thlipsis - a pressing together, figuratively suffering from outside circumstances) , however, would provoke (kāas) her bitterly to irritate (Heb means to thunder, then to trouble!) her - Hebrew = "and her rival wife grieved her, even [with] grief so as to worry her.” Note that phrase "her rival" indicating the two wives were anything but friends. And why might Peninnah be Hannah's rival? One factor was that "to Hannah he would give a double portion, for he loved Hannah." The provoker had given Elkanah children and must have been jealous of Elkanah's favors on a barren woman! I like the NIV's rendering as "in order to (introduces purpose clause) irritate her." This was sheer evil on the part of Peninnah, provoking for the purpose of producing irritation! because the LORD had closed (sagar; Lxx - sugkleio = literally close up together) her womb - See image of barrenness. Note repetition of Hannah's predicament to emphasize her problem and the Source of her problem (Who would soon prove to be the Solution to her problem!) Hannah's infertility was no "accident of nature" but reflected the authority of nature's God! The same one who closed her womb would demonstrate His power to open her womb. Sometimes Yahweh closes things ("doors") because He wants to guide us to greener pastures (cf Acts 16:6,7+) Bergen - "The same God who in the Torah commanded humanity, and specifically Israel, to be fruitful and multiply (Ge 1:28; Ge 9:1; Ge 35:11) had made Hannah the Israelite incapable of fulfilling the divine command." (Borrow 1 & 2 Samuel - New American Commentary) The English translation of the Septuagint reads "For the Lord gave her no child in her affliction, and according to the despondency (Lxx = athumia =disheartenment to the extent of loss of motivation, discouragement - sounds like "depressed" to me!) of her affliction; and she was dispirited on this account, that the Lord shut up her womb so as not to give her a child. (1Sa 1:6 LXE) Utley - but the Lord had closed her womb" The OT attributes all causality to YHWH. It was a way to assert His sovereignty (i.e., 2 Chr. 20:6; Eccl. 7:14; Isa. 14:24-27; 43:13; 45:7; 54:16; Jer. 18:11; Lam. 3:33-38; Amos 3:6). Several times in Genesis the Patriarchs had many barren women. This allowed God to demonstrate His power by "opening" their wombs. Sarai, Gen. 11:30; 16:1 Rebekah, Gen. 25:21 Leah, Gen. 29:31 Rachel, Gen. 30:1 Manoah's wife, Jdgs. 13:2,3 generic, Ps. 113:9 THOUGHT - You may be asking yourself - Why is Hannah suffering barrenness? God caused it! Compare Hannah's "illness" to Jesus' teaching in John 9: When queried by His disciples regarding whether the blind man or his parents had sinned, (Jn 9: 3) 'Jesus answered, "It was neither that this man sinned, nor his parents but it was so that the works of God might be displayed in him." What Jesus meant was that God had created a condition so that when He relieved it, new insights, new glory would break forth for His own name and people would understand more of His mercy, grace and power than they ever could have had the affliction not been present. God does not allow hindrances or difficult circumstances to torment us or to lead us into bitterness or resentment. We often turn our "barrenness" into bitterness. God gives "barrenness" to us in order that as we bring it back to Him in prayer, so that in turn He might lead us to a solution we never would have found otherwise, a greater answer than we ever could have dreamed of. That is what Hannah's story is revealing about the LORD of hosts. He gave her the problem in order that she might bring it to Him to find the solution He had providentially predetermined! Are you experiencing some type of "barrenness?" Then, imitate Hannah's pattern and take to the LORD of Hosts (armies) in prayer! Bergen adds on significance of Yahweh's closing Hannah's womb (and an OT illustration of the truth of Ro 8:28+ and Eph 3:20+!)- Thus the Scriptures of Israelite faith abound with examples of Yahweh administrating over calamities in the human experience that ultimately he transformed into blessing. Job’s end far exceeded his beginnings; from the barren wombs of Sarah, Rebekah, and Rachel came Isaac, Jacob, and Joseph; Joseph’s sufferings brought salvation for the family of Jacob, as well as all of Egypt; from the furnace of Egyptian oppression came the nation of free Israel; from Naomi’s tragic losses in Moab came Israel’s greatest king. Now from the social tragedy of Hannah’s sterility sprang forth Samuel, the long-prophesied prophet like Moses. (Borrow 1 & 2 Samuel - New American Commentary) Rival (distress (trouble) (06869) tsarah from tsar = literally a narrow, confining space, figuratively dire straits from which escape is difficult) is a noun which depicts tightness (figuratively trouble) and implies great strain or stress psychologically and spiritually (as in Ge 42:21). The root word deals with harassment and torment engendered by an enemy and thus speaks of adversity, affliction, tribulation, trouble. Tsarah is used to describe the cursing to Israel for disobedience (Dt 31:17, 21 = troubles). The Lxx translates tsarah with thlipsis which literally means a pressing together and figuratively speaks of suffering brought on by outside circumstances. Thlipsis is a strong term which does not refer to minor inconveniences, but to real hardships. Medically thlipsis was used of the pulse (pressure). Thlipsis described the pressing together of grapes. It conveyed the idea of being squeezed or placed under pressure or crushed beneath a weight. When, according to the ancient law of England, those who willfully refused to plead guilty, had heavy weights placed on their breasts, and were pressed and crushed to death, this was literally thlipsis. Thlipsis thus refers not to mild discomfort but to great difficulty. That is the "fruit" these men will reap for rejecting God's gracious gesture of stretching out His hand (Pr 1:24). Provoke (03707) kāas means to vex, to be angry or provoke to anger. Kaas is used in modern Hebrew in the sense of "to be angry, to rage." Kaas is a verb meaning to vex, agitate, stir up, provoke the heart to a "heated" condition which results in actions. To be angry, vexed, be incensed, to be in a state of strong displeasure, to provoke to anger. The causative sense of the verb occurs ost often and frequently signifies idolatry provoking God to anger (cf. 1 Kgs. 14:9; Ps. 106:29; Ezek. 8:17). The result of provocation may be expressed as ʾap̱, anger (639) (Deut. 9:18; 2 Kgs. 23:26; Jer. 7:20). In a noncausative sense, the verb means to be angry; people were warned not to become angry hastily (Eccl. 7:9); God says that after He punishes, He will not be angry (Ezek. 16:42). Three times it refers to the people’s anger directed toward righteousness (2 Chr. 16:10; Neh. 4:1[3:33]; Ps. 112:10).Vine says "kāʿas is found for the first time in the Old Testament in that book: "…To provoke him to anger" (Deut. 4:25). The word is characteristic also of the books of Jeremiah and Kings. A review of the uses of this verb shows that around 80 percent of them involve Yahweh's "being provoked to anger" by Israel's sin, especially its worship of other gods. One such example is in 2 Kings 23:19: "And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the Lord to anger, Josiah took away… The Midrash has this note on Peninnah - According to the midrash, Hannah was Elkanah's first wife; after they had been married for ten years, he also took Peninnah as a wife (Pesikta Rabbati 43). The midrash explains that Elkanah was compelled to marry Peninnah because of Hannah's barrenness, which explains his preference for Hannah, his first wife. Another tradition has the initiative to marry Peninnah coming from Hannah, thus comparing her to Sarah and Hagar, and Rachel and Leah, in which the beloved wife, who is barren, initiates the taking of an additional wife in order to produce offspring. The different midrashim highlight the difficulty Peninnah faced living in the shadow of another woman.[9] A different midrash suggests that Peninnah's actions were in fact noble, and that Peninnah "mocked" the barren Hannah in order to further drive Hannah to pray even harder to God to give her children. She vexed Hannah at Shiloh, thereby causing her distraught rival wife to pray fervently. Thanks to Peninnah, Hannah's prayer was answered, and she gave birth to children.[10] 1 Samuel 1:7 It happened year after year, as often as she went up to the house of the LORD, she would provoke her; so she wept and would not eat. KJV 1 Samuel 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. NET 1 Samuel 1:7 Peninnah would behave this way year after year. Whenever Hannah went up to the LORD's house, Peninnah would upset her so that she would weep and refuse to eat. CSB 1 Samuel 1:7 Whenever she went up to the LORD's house, her rival taunted her in this way every year. Hannah wept and would not eat. ESV 1 Samuel 1:7 So it went on year by year. As often as she went up to the house of the LORD, she used to provoke her. Therefore Hannah wept and would not eat. NIV 1 Samuel 1:7 This went on year after year. Whenever Hannah went up to the house of the LORD, her rival provoked her till she wept and would not eat. NLT 1 Samuel 1:7 Year after year it was the same-- Peninnah would taunt Hannah as they went to the Tabernacle. Each time, Hannah would be reduced to tears and would not even eat. NRS 1 Samuel 1:7 So it went on year by year; as often as she went up to the house of the LORD, she used to provoke her. Therefore Hannah wept and would not eat. YLT 1 Samuel 1:7 And so he doth year by year, from the time of her going up into the house of Jehovah, so it provoketh her, and she weepeth, and doth not eat. year: 1Sa 2:19 when she: or, from the time that she, Heb. from her going up 1 Samuel 1 Resources - sermons and commentaries ANNUAL ANIMOSITY AIMED AT CHILDLESS HANNAH It happened year after year, as often as she went up to the house of the LORD, she would provoke (kāas) her - Year after year indicates that this provocation by Peninnah was persistent. The house of the LORD is not the Temple later constructed by King Solomon. One has to wonder why Elkanah, who obviously had concern for Hannah, did not tell Peninnah to "cease and desist?" Provoke appears to be translated in Lxx with the verb athumeo meaning to be discouraged, lose heart, become dispirited and the imperfect tense depicts this as occurring over and over and not surprisingly wept in the Greek (klaio - expressing strong inner emotion) is also in the imperfect tense which indicates again and again (Hannah wept a lot!). Hannah is portrayed as the most pious woman in the Old Testament. -- Robert Bergen