1 Samuel 1:1-7 -- The date is roughly 1106 BC. Much has changed these 300+ years after the Conquest. The Law is nearly forgotten, and the divine Presence has departed from the Tabernacle at Shiloh. A man of the Kohathite Clan of Temple singers, Elkanah (1 Chronicles 6:33f), lives in Ramathaim-zophim ("Two Peaks of Zuph"). The town is called in other places Ramah and Arimathea, and is believed to be a site 12 miles west of Shiloh. Elkanah has two wives. The one, Peninnah (possibly "Pearl"), had several children. The other, Hannah ("Favored"; modern Anna) was barren. Peninnah never let Hannah forget it, either. The bitter rivalry was intensified by Elkanah's favortism for Hannah.
1:8-19 -- This Levite was at least faithful in his annual appearance before Jehovah to present a Peace Offering, the only offering wherein worshippers ate a share in the presence of God (Leviticus 7:11-18). After a particularly nasty episode between the wives, Hannah went back into the Tabernacle. She vowed that if the Lord should relieve her barrenness, she would dedicate the boy to lifelong, full-time service in the Tabernacle, and adherence to the Nazerite vow. Both of these were typically temporary. Full Levitical service usually ended at age 50, and the Nazarite vow was normally of a specifically stated time. Obviously she knew of Samson, and clearly would be able with one such child to overcome all shame associated with having no others.
This outpouring of a distraught soul did not follow the custom of praying audibly. This behavior was observed by the current High Priest, Eli, and seemed to him a mockery. He rebuked her accordingly, calling her a drunk. Hannah responded truthfully and reverently, and Eli pronounced a blessing on her petition. She returned to the ritual meal with an assurance. While it is implied Eli merely recited a pious wish on her behalf, both Hannah and the Lord took it more seriously.
1:20-28 -- It appears the boy was born at about the time of Elkanah's next annual pilgrimage. She chose the name Samuel (sh'mua-el "The Lord has Heard"). Rather than use that occasion for her ritual cleansing and his presentation, and perhaps to avoid risking the infant's health, she decided to stay home the next few years until it was time to fulfill her vow, and present him to God once and for all. At this time, weaning still took place between three and five years. Samuel's behavior later on indicates the latter is more likely. Elkanah consented to this technical violation of the Law (Exodus 22:29) on the grounds that this was a special case.
Upon his weaning, Samuel was taken to the Tabernacle with much fanfare. The bulls indicate somewhat the status of Elkanah as rather well off, and were in part to ensure Eli could afford to raise the boy. One was given as the annual Peace Offering, at which time Samuel was officially presented to Eli. Hannah reminded Eli of the event that he probably had forgotten. The English translation "to lend" is today misleading. It should bring the picture of someone putting forth an effort in response to a request or demand. The only association lending might have with this would be her view that she had the boy on loan from God.
2:1-17 -- The Song of Hannah (vv. 1-10) is loaded with Hebrew imagery. In essence, Hannah feels vindicated, and can now walk proudly in public. There is a hint of warning for Peninnah to back off out of reverence for God.
In contrast to this clear call for adoration and obedience of Jehovah, we have the tragic examples of Eli's sons. They cared nothing for their responsibilities as priests, and took full advantage of every opportunity to fulfill their hedonistic desires. While it was required in the Law that the priests be fed from offerings (Leviticus 7:29ff), the junior priests had developed a custom that was already taking some liberty with this provision. Instead of an honest poke with a fork to see what it brought up, these two had begun using a three-fingered claw and took away all that it could hold. On the one hand, we can see how a busy priest might not be able to accept all the official invitations to join in a Peace Offering meal, yet the custom by this time had degenerated to sending a servant to make sure the priest's household got the lion's share of every meal possible. This let the priests pick and choose from the best. They would also intercept slaughtered offerings before they had been presented.
2:18-21 -- While the sons of Eli represented the worst things could be, we see little Samuel rising up as the best. The term "ephod" is here differentiated from the term for the ritual vest used for divination. Still, the ordinary ephod carried the connotation of being rather light and minimal. It was a distinctive symbol of religious duty, and typically went over other garments. As Elkanah continued his annual pilgrimages, Hanna would bring a new robe for Samuel, something considered extravagant as the symbol of high social rank. It was long, loose-fitting and sleeveless, and was worn by kings and prophets, as a garment unsuitable to one who engaged in physical exertion. Eli would give them special attention, and his heartfelt blessings were honored by God. Hannah went on to have 3 more sons, and two daughters.
2:22-26 -- The contrast continues. Eli was aged, and would normally have retired by now, but hung on to counter the nightmare his sons had unleashed in the Tabernacle. For example, young women could volunteer to serve at the Tabernacle for a time, performing tasks normally associated with women, but it often included ritual dancing. These two sons of Eli would rape them, knowing that they would be far from home, and to whom could they complain? Any sermons from Eli fell on deaf ears. He warned them that when they sinned against a fellow Israelite, they stood a fair chance because they could argue before judges. But to sin against God was a grave mistake, for there could be no advocate on their behalf. Their behavior was driving the worshippers away from God. Having chosen the path of sin, the Lord hardened them to any chance of feeling the slightest sense of guilt. Meanwhile, Samuel was completely the opposite.
2:27-36 -- Eli's words to his sons rang hollow, because he had not the will to force the issue. Had he brought them before any judgment seat, they would have been executed. Thus, the accusation from the unknown prophet that Eli favored his sons over God. Failure to keep the office of priest holy, Eli was guilty by omission. He was warned the end of this matter would be the end of his line of succession. His sons would die without heir, and he would follow them. This implied Eli’s reluctance in referring them for judgment was because he knew he’d have no heirs. In this, he should have trusted the Lord, for now he would lose all hope of keeping his line alive. Worse, he would die after seeing God's enemies enter the Tabernacle something that would surely break his heart. The sign of this warning was that both his sons would die the same day, still in their prime. Instead, God would raise up a righteous priest, and everyone in Eli's family would have to beg him for a menial job in the Tabernacle.
It is noteworthy here that this prophecy sounds an echo of the Messiah. He would be a Priest like no other: He would have God's own heart. His household would be more sure than any has ever been, for it would last forever. Anyone wishing partake in God's affairs would have to submit to Him as servant.
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Ed Hurst
06 March 2004
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