Exegetical and Hermeneutical Commentary of 1 Samuel 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.
3. yearly ] The Law required every male to present himself “before Jehovah” at the central sanctuary of the nation at each of the three great Feasts (Exo 34:23; Deu 16:16), but there is no evidence that this command was ever strictly observed, and Elkanah’s practice was probably that of a pious Israelite of the time. “All his household” ( 1Sa 1:21) went with him, in obedience to the injunctions of Deu 12:10-12. To which of the Feasts he went up must remain a matter of conjecture. Our Lord’s parents went to Jerusalem every year at the Feast of the Passover (Luk 2:41).
the Lord of hosts ] See Note I. p. 235, for a discussion of the meaning of this title.
in Shiloh ] The position of Shiloh is defined with remarkable exactness in Jdg 21:19. It was in Ephraim, “on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem, and on the south of Lebonah.” This agrees perfectly with the situation of the modern Seiln, which is about ten miles north of Bethel, and east of the main road. It is thus described by Lieut. Conder ( Tent Work in Palestine, I. 82): “The ruins of a modern village occupy a sort of tell or mound. On the east and north the site is shut in by bare and lofty hills of grey limestone, dotted over with a few fig trees; on the south the plateau looks down on the plain just crossed. A deep valley runs behind the town on the north. Below the top of the hill there is a sort of irregular quadrangle. The rock has here been rudely hewn in two parallel scarps for over 400 feet, with a court between, 77 feet wide, and sunk 5 feet below the outer surface. Thus there would be sufficient room for the court of the Tabernacle in this area.”
Here in the territory of the most powerful tribe, in the heart of the promised land, the whole congregation of Israel met and set up the Tabernacle of the congregation, the last relic of their wanderings in the desert (Jos 18:1). The name is appropriate. Shiloh signifies “Rest.” Shiloh continued (with temporary exceptions, see e.g. Jdg 20:27) to be the religious centre of the nation, “the place which Jehovah had chosen to put his name there,” until after the loss of the Ark in the disastrous battle of Ebenezer. Possibly it was destroyed or occupied by the Philistines: at any rate it ceased to be the national sanctuary. Samuel sacrificed at Mizpeh, at Ramah, at Gilgal, never, so far as we read, at Shiloh. The tabernacle was removed to Nob (1 Samuel 21), and the once holy place was utterly desecrated. Jeremiah points to its desolation as the standing witness of God’s judgments. “Go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel” (Jer 7:12).
And the two sons ] Better, And Eli’s two sons Hophni and Phinehas were there priests to Jehovah. They are mentioned rather than their father because in his old age he had resigned the active duties of his office to them. The name Hophni occurs nowhere else in the O. T.: for Phinehas it was reserved to sully the honour of one of the most illustrious names in Israel, borne by him whose bold act of judgment “was counted unto him for righteousness” (Psa 106:30-31).
Fuente: The Cambridge Bible for Schools and Colleges
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 1Ki 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 1Sa 4:18, who is represented 1Sa 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 1Sa 2:12 ff.
Fuente: Albert Barnes’ Notes on the Bible
1Sa 1:3
And this man went up out of his city yearly to worship.
—
The pilgrimage to Shiloh
Great personages are prepared for before they arrive. Our blessed Lord, the greatest of all personages who seer appeared on earth, was prepared for long before He came. In the first nineteen verses of this chapter we are told of the circumstances which prepared the way for Samuel, which led up to his birth. These preparations were made at a holy season, and in a holy place, These pilgrimages the men and boys among the Israelites were bidden in the law to make three times a year, at the great festivals. (Deu 16:16.) But the time of the Judges was a lawless and irregular time, and probably the custom then crept in of going up only once a year to worship at the tabernacle. These yearly journeys to the place of public worship were not without difficulties and dangers. The country had no regular roads through it, or, at all events, no roads like ours–nothing but tracks of caravans, or companies of travellers who bad gone that way before. It was not rid of wild beasts. Wolves and hymens prowled about at night, and lions had their lair in the jungle which lined part of the course of the, Jordan. Then there were robbers in the hill fastnesses, ever ready to pounce upon undefended travellers, and strip them of all they possessed, even to their clothes–a calamity which happened to the poor man in our Lords parable, who was afterwards relieved by the good Samaritan. These pilgrimages of the Israelites to the place of Gods worship ought to remind us of the pilgrimage on which we ourselves are, or ought to be, bound, and in which every day of our lives we ought to make some progress. We, too, are going up to Gods heavenly temple. We are going up thither through the wilderness of this world. There are great dangers and difficulties to be encountered on the road. We have two great helps and comforts on our way. One is the society of people who are going the same road, who have the same hope before them of reaching the heavenly temple. The other help is the public worship of God upon earth, which is intended to keep ever fresh and alive in us the thought and desire of His heavenly worship. Ask yourself continually, and force your conscience to answer the questions, Am I indeed going up to Gods heavenly temple? Have I reason to think year by year that I am getting any nearer to it? He who finds that he is not going up may assure himself that he is going down. (Dean Goulburn.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 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] Yehovah tsebaoth, Jehovah of armies. As all the heavenly bodies were called the hosts of heaven, 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, &c., 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Yearly, to wit, at one of the solemn feasts, which probably was the passover, when he not only went up himself, but carried his wife and children with him. Compare 1Sa 1:7. Or, at the appointed days or times; Heb. from days to days; or, from time to time, i.e. 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; in which sense David, and Solomon, and Absalom are said to offer sacrifices, 2Sa 15:8; 1Ki 8:63; 1Ch 21:26. In Shiloh; where the tabernacle had long been, and now was. See Jos 18:1; Jdg 18:31; 21:19.
The priests of the Lord were there, or, were the priests of the Lord there, to wit, under their father Eli, who is generally conceived to have been the high priest, but being very old and infirm, 1Sa 4:15, and unfit for service, his sons ministered in his stead, being as it were second priests. See 2Ki 25:18. And this clause seems to be added, to show that this good man did not run into that vulgar error, of neglecting his duty of offering to God for the wickedness of the priests; of which see 1Sa 2:17,24.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. this man went up out of his cityyearly to worship in ShilohIn that place was the “earth’sone sanctuary,” and thither he repaired at the three solemnfeasts, accompanied by his family at one of themprobably thepassover. Although a Levite, he could not personally offer asacrificethat was exclusively the office of the priests; and hispiety in maintaining a regular attendance on the divine ordinances isthe more worthy of notice because the character of the two priestswho administered them was notoriously bad. But doubtless he believed,and acted on the belief, that the ordinances were “effectualmeans of salvation, not from any virtue in them, or in those whoadministered them, but from the grace of God being communicatedthrough them.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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 Lu 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, 1Ch 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.
Fuente: John Gill’s Exposition of the Entire Bible
(3) Went up out of his city yearly.The He brew expression rendered yearly, is found in Exo. 13:10, and there refers to the Feast of Unleavened Bread, the Passover. There is little doubt but that this great national festival is here referred to. It was the Passover that the whole family were accustomed to keep at the sanctuary of the Eternal. The writer places in strong contrast the piety and devotion which evidently still existed in the family life of many in Israel with the fearful disorders and crime which disfigured the priestly life in those days. There were not a few, doubtless, in Israel who, like Elkanah and his house, honoured the name of the Lord, while the recognised rulers and religious guides of the people, like the sons of Eli the high priest, too often lived in open and notorious sin.
Unto the Lord of hosts.This is the first time in the Old Testament Book that we find the well-known appellation of the Eternal Jehovah Sabaoth, Lord of hosts.
It is computed that this title of God occurs 260 times in the Old Testament, but it is not found in any of the books written or compiled before this time. In the New Testament it is only once used (see Jas. 5:4).
The glorious title, with which Isaiah, who uses it some sixty times, and Jeremiah some eighty times, have especially made us familiar, represented Jehovah, the Eternal One, as ruler over the heavenly hosts: that is, over the angels and the stars; the stars being conceived to be the dwelling-places of these deathless beings.
The idea of their invisible God-Friend being the sovereign Master of a host of those innumerable glorious beings usually known as angels, or messengers, was no strange one to Hebrew thought. For instance, already in the story of Jacob we find the patriarch calling the angels who appeared to him the camp of God(Gen. 32:1-2).
In the blessing of Moses in the magnificent description of the giving of the law on Sinai (Deu. 33:2), we read of ten thousands of saints (Kodesh). The glorious Angel who allowed Joshua to worship him under the towers of Jericho (Jos. 5:14) speaks of himself as captain or prince of the host of the Lord. It is especially noteworthy that here in these Books of Samuel, which tell of the establishment of an earthly sovereignty over the tribes, this stately title of the real King in Israel, which afterwards became so general, first appears. It was the solemn protest of Samuel and his school against any eclipsing of the mighty but invisible sovereignty of the Eternal by the passing splendours and the outward pomp of an earthly monarchy set up over the people.
It told also the strange and the alien peoples that the God who loved Israel was, too, the star ruler, the Lord of the whole universe, visible and invisible.
In Shiloh.That is, rest. This sacred city was situated in Ephraim. It became the sanctuary of Israel in the time of Joshua, who pitched the tent of the Tabernacle there. Shiloh, as the permanent seat of the Ark and the Tabernacle, was the religious centre of Israel during the whole period of the judges. On rare occasions the sacred tent, and all or part of the holy furniture, seems to have been temporarily moved to such places as Mizpah and Bethel, but its regular home was Shiloh. At the time of the birth of Samuel, and during his younger days, the high priest resided there, and the religious families of the people were in the habit of making an annual pilgrimage to this, the central sanctuary of the worship of Jehovah.
The priests of the Lord.The mention of these two priests of the Lord by no means suggests that the ritual of the Tabernacle had become so meagre and deficient as only to require the services of two or three ministers: indeed, the contrary is signified by the description of one portion only of the ceremonies given in the next chapter. These two, Hophni and Phinehas, are here alluded to specially by name. First, on account of their rank and connection with the high priest Eli, to whose high dignity one of the brothers would probably succeed. Secondly, because these unhappy men figured in one of the great historical disasters of the people. Thirdly, the writer, out of many servants of the sanctuary, chose two prominent figures to illustrate the terrible state of corruption into which the priesthood had fallen. Bishop Wordsworth here draws a curious but suggestive lesson. Although Hophni and Phinehas were among the priests, yet Elkanah and Hannah did not separate themselves from the service of the sanctuary when they ministereda lesson against schism.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Went up to worship in Shiloh Shiloh is situated thirteen miles north of Ramah. At this place the tabernacle was set up after the Israelites had subdued and driven out the inhabitants of the land, (Jos 18:1,) and here the tribes assembled “to worship and to sacrifice,” according to the commandment of Deu 12:5-7; Deu 16:16. Compare also Jdg 21:19. So it was the Jerusalem before Jerusalem.
Lord of hosts The commonly used abbreviation of the fuller form LORD God of hosts, (Psa 89:8; Jer 5:14,) which ought everywhere to be rendered Jehovah God of Hosts, or Jehovah of Hosts. This expression occurs here for the first time, not being found in the earlier books; neither is it found in the books of Job or Ezekiel, nor in the writings of Solomon. It designates Jehovah as Ruler of the whole universe, (Gen 2:1; Psa 33:6,) who knows the number of the stars, ( Psa 147:4,) and guides them in their orbits, (Isa 40:26,) and whose army is composed of angels and saints in heaven and on earth. Gen 32:2; Exo 7:4; Deu 33:2. It is significant that this name first occurs at the beginning of those books which treat of the Monarchy of Israel, as if to teach: Though Israel become a kingdom, and have an earthly sovereign, yet by this name JEHOVAH OF HOSTS let them remember that the Most High has “an ever-lasting dominion, and his kingdom is from generation to generation; and all the inhabitants of the earth are reputed as nothing; and he doeth according to his will in the army of heaven and among the inhabitants of the earth.” Dan 4:35.
Hophni and Phinehas, priests of the Lord Eli was high priest, and held peculiar functions, (see on 1Sa 1:9😉 but he was, probably, too old and infirm to attend to all the duties of his high office. These two sons were therefore associated with him, as the sons of Aaron were associated with their father, in the holy service.
Fuente: Whedon’s Commentary on the Old and New Testaments
(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.
This is the first time, as far as I recollect, that we meet with this title of the Lord of Hosts, in the word of God, Jehovah Sabbaoth. It is a very precious one to God’s people, and the believer finds great comfort in it, when he calls to mind at any time, amidst the hosts of foes be hath to encounter, that his God in covenant, is the God of all the armies of heaven, and of all the inhabitants of the earth, and that he governeth them according to his will. Dan 4:35 . The tabernacle of the Lord was set up in Shiloh, and this explains the cause wherefore the pious Israelites went up yearly to Shiloh. Jos 18:1 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Sa 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.
Ver. 3. To worship and to sacrifice, ] viz., Peace offerings. The Rabbis here observe that to worship or pray is better than to sacrifice; because it is first named.
And the two sons of Eli the priests of the Lord.] These were learned and lewd; Multi sacerdotes, pauci sacerdotes, saith Chrysostom: a There are many priest in name, but few that are right. I do not believe that there many priests, saith he, that shall be saved.
a Multi in nomine, pauci in opere. – Hom. 3, in Act.
yearly. Hebrew “from days to days”. Figure of speech Synecdoche (of Part), App-6, to emphasise the regularity.
the LORD of hosts = Jehovah Sabaioth, one of the Jehovah-titles. The first of 281 occurrences. Denotes the God of Israel as the Lord of all the hosts of heaven and earth. See App-4. This title specially characterises this book.
Shiloh. Where the Tabernacle and Ark were. Jos 18:1; Jos 19:51; Jos 22:9. Jdg 18:31.
the LORD. Hebrew. Jehovah. App-4.
Lord of hosts
Jehovah (Lord) of Hosts, Heb. Jehovah Sabaoth. For the distinctive meanings of Jehovah, (See Scofield “Gen 2:4”). Sabaoth means simply host or hosts, but with especial reference to warfare or service. In use the two ideas are united; Jehovah is LORD of (warrior) hosts. It is the name, therefore, of Jehovah in manifestation of power. “The Lord of Hosts, He is the King of glory” Psa 24:10 and accordingly in the Old Testament Scripture this name is revealed in the time of Israel’s need. It is never found in the Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about eighty times. Haggai in two chapters uses the name fourteen times, Zechariah in fourteen chapters calls upon the Lord of hosts about fifty times. In Malachi the name occurs about twenty five times. In the utmost extremity, the Psalmist twice comforts his heart with the assurance “the Lord of hosts is with us.” Psa 46:7; Psa 46:11.
The meanings and uses of this name may thus be summarized:
(1) The “hosts” are heavenly. Primarily the angels are meant, but the name gathers into itself the idea of all divine or heavenly power as available for the need of God’s people Gen 32:1; Gen 32:2; Isa 6:1-5; 1Ki 22:19; Luk 2:13-15.
(2) In use this is the distinctive name of Deity for Israel’s help and comfort in the time of her division and failure 1Ki 18:15; 1Ki 19:14; Isa 1:9; Isa 8:11-14; Isa 9:13-19; Isa 10:24-27; Isa 31:4; Isa 31:5; Hag 2:4; Mal 3:16; Mal 3:17; Jam 5:4.
See other names of Deity, (See Scofield “Gen 1:1”) See Scofield “Gen 2:4” Gen 2:7 See Scofield “Gen 14:18” See Scofield “Gen 15:2” See Scofield “Gen 17:1” See Scofield “Gen 21:33”
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: 1Sa 1:9, Jos 18:1, Jdg 18:31, Psa 78:60, Jer 7:12-14
And the: 1Sa 1:9, 1Sa 2:12-17, 1Sa 2:34, 1Sa 3:13, 1Sa 4:4, 1Sa 4:11, 1Sa 4:17, 1Sa 4:18
Reciprocal: Jos 19:51 – in Shiloh Jdg 19:18 – the house 1Sa 1:21 – General 1Sa 2:19 – from year to year
1Sa 1:3. To worship in Shiloh Where the tabernacle now was, and where all sacrifices were to be offered. Hither all the males were bound to resort at the three great annual feasts, (Deu 16:16,) and not to appear before the Lord empty. Accordingly Elkanah not only worshipped God with prayers and thanksgivings, but offered such sacrifices as were suitable to the festival. Not that he sacrificed in his own person, which the Levites were not permitted to do, but by the priests. Hophni and Phinehas 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.
1:3 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.
Hannah’s barrenness 1:3-8
Elkanah was a bigamist, a marital status forbidden by God (Gen 2:24). However, Elkanah loved Hannah dearly and gave her special consideration since she was infertile (1Sa 1:5; cf. Jacob’s relationship with Rachel and Leah). Hannah’s inability to bear children may have prompted Elkanah to take Peninnah as a second wife (cf. Genesis 16).
God had promised to bless His people with many descendants if they obeyed Him (Deu 28:11). Consequently many Israelites saw a woman’s inability to bear children not just as a natural handicap but also as a curse from God. Peninnah (lit. pearl; her "rival," 1Sa 1:6) may have accused Hannah of some sin in her life that had apparently brought God’s curse on her (1Sa 1:6; cf. Hagar’s treatment of Sarai; Gen 16:4). From the context we learn that Hannah was an unusually godly woman. Probably her barrenness was not a divine punishment for sin. It appears to have been a natural condition that God placed on her for His own purposes, some of which become clear as this story unfolds (cf. Joh 9:1-3).
Elkanah was careful to observe some of the statutes in the Mosaic Law, such as worshipping God yearly at Shiloh. However, he seems to have been somewhat insensitive to the depth of Hannah’s suffering as a barren woman (1Sa 1:8).
The name "Lord of hosts" occurs first in the Old Testament in 1Sa 1:3. [Note: See Matitiahu Tsevat, "Studies in the Book of Samuel," Hebrew Union College Annual 36 (1965):49-58.] This is a very commonly used divine titulary (a title that became a name) in the rest of Samuel, Kings, Chronicles, and the prophetic books. The "hosts" are the armies of the sovereign God and consist of humans (1Sa 17:45), angels (Jos 5:14), and stars (Isa 40:26). This name expresses the infinite resources and power at God’s disposal as He fights for His people.
"Three dramatic elements in the scene make the problem of barrenness more poignant for the narrative.
"First, we are told twice that ’The Lord had closed her womb’ (1Sa 1:5-6). . . . Second, while it is Yahweh who has created Hannah’s problem, Hannah’s response is not against Yahweh, but against Peninnah (1Sa 1:6-7). . . .
"Third, the scene ends with Elkanah’s four-fold question, three times lameh, ’why,’ plus a concluding question about his own value to Hannah (1Sa 1:8). Elkanah’s questions are voiced in pathos. He does not understand Hannah’s response; moreover he is helpless to change Hannah’s situation. Elkanah is helpless about the problem of barrenness caused by Yahweh, and he is helpless in the destructive interaction between his wives. Hannah is deeply needy and immobilized, and her husband is helpless. The family system seems desperately closed. The only opening is that every year Elkanah goes up to sacrifice to Yahweh, the very one who has closed Hannah’s womb." [Note: Brueggemann, p. 35.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)