Author: Charlie Garrett

Artwork by Douglas Kallerson.

1 Samuel 1:1-7
Hannah and Peninnah

(Typed 31 March 2025) For the past year or so, I have been reading the Hallelujah Scriptures, a translation of the Bible I cannot recommend except for those wanting to see how people will purposefully change Scripture to fit their own biases and presuppositions.

Despite claiming to be Christian, the translation has purposefully changed the meaning of the original texts in various ways to highlight and exalt law observance and to reject the grace of God in Christ. One way is that the translation rejects the format of the Old Testament used by Christian translations, instead using a modified structure of the Jewish Tanakh.

The structure of the New Testament has likewise been changed by taking Paul’s letters and assigning them their place using an approximate chronology of when they were written, rather than by the harmonious structure painstakingly compiled and provided in standard Bibles.

This mars the innumerable patterns that are developed in the standard Christian canon. The translation purposefully changes the name of Paul back to Saul, despite there being a clear set of reasons why Paul is stated in the original.

Without any linguistic support from either the Hebrew or the Greek, the translation changes New Covenant to Renewed Covenant. This is done to justify the unjustifiable notion that believers are to adhere to the Law of Moses.

The translation also purposefully changes words that supposedly have a pagan origin, like Christ, God, heaven, etc., to read more like Hebrew. In the case of Christ, it says mashiakh. However, in the original Greek, both terms, Christ and the transliteration of Messiah, are used. Thus, there is a failure to maintain the intent of God’s word when ignoring the use of both terms.

Numerous other purposeful manipulations of God’s word are found in the translation, all for the purpose of exalting the Jewish nature of Christianity, demeaning the intent of God’s decision to use Greek for the New Testament originals, and leading the unsuspecting back into the bondage of law observance. I would not want to be a member of that translation committee on judgment day.

Text Verse: “But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage? ¹⁰ You observe days and months and seasons and years. ¹¹ I am afraid for you, lest I have labored for you in vain.” Galatians 4:9-11

Of all the things Paul warns against in his epistles, the most prominent one is law observance. And of all the people with bad doctrine Paul warns against, his most vehement warnings are against the Judaizers who want to bring people back under the bondage of the law.

This is exactly what these modern Judaizers, known as the Hebrew Roots Movement, attempt to do. But it isn’t just Jesus, Peter, Paul, and the other apostles who argue against this. Rather, the prime focus of almost all Old Testament typology that we have thus far encountered has dealt with law vs. grace.

Based on this, it is likely that these typological hints will continue. We’ll see if that is the case as we begin 1 Samuel. So, let’s get into it. It is a marvelous part of God’s superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. The Book of 1 Samuel: An Introduction 

The book of 1 Samuel is the ninth book of the Holy Bible. In the Jewish canon, the books of 1 & 2 Samuel are a single book.  However, in the Christian canon, the book is logically divided to provide a rest in the narrative where the kingship of Saul ends and David’s commences.

This division was introduced in the Greek translation of the Old Testament known as the Septuagint. This logical division has since been adhered to by the Christian church. Because of this, marvelous patterns that display the wisdom of God’s hand upon the Bible become evident.

Depending on how the Old Testament is divided, 1 Samuel is sometimes classified as 1) the third book of the section sometimes called The Writings; 2) one of the Historical Books; or 3) a portion of the Former Prophets. Jesus uses this last division in Luke 24 –

“These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.” ⁴⁵ And He opened their understanding, that they might comprehend the Scriptures.” Luke 24:44, 45

1 Samuel follows Ruth, a book that fits within the narrative of the book of Judges, which ends with a note about the lineage of King David. Hence, Ruth makes a logical segue from Judges into the book of 1 Samuel.

Its Hebrew name is Sefer Sh_emuel, literally, “Book of Samuel.” This name is based on the first of three main figures represented in the book: 1) Samuel the prophet, 2) Saul, Israel’s first king, and 3) David, Israel’s great king from whose line would come the Messiah.

It is during this book that the nation of Israel is coalesced from a group of independent tribes into a kingdom unified under a single king.

As far as the dating of the book, there is dispute. However, the conservative and traditional dating is based upon internal clues found within the book as well as the established ages of key figures, which can then be compared to other dates in Scripture, such as that found in 1 Kings 6:1 –

“And it came to pass in the four hundred and eightieth year after the children of Israel had come out of the land of Egypt, in the fourth year of Solomon’s reign over Israel, in the month of Ziv, which is the second month, that he began to build the house of the Lord.” 1 Kings 6:1

Backdating from this verse and using the ages of David and Saul tells us that the book of 1 Samuel spans a period of about one hundred and ten years. It goes from around 1120 B.C., at the time of Samuel’s birth, to 1011 B.C., at the time of Saul’s death.

From there, 2 Samuel spans the forty years of David’s rule. Thus, the books were probably recorded during this period, being completed somewhere around 970 B.C. When the writings were compiled and set as an authoritative canon is harder to determine, and it is debated. However, 1 Chronicles 29 says –

“Now the acts of King David, first and last, indeed they are written in the book of Samuel the seer, in the book of Nathan the prophet, and in the book of Gad the seer, ³⁰ with all his reign and his might, and the events that happened to him, to Israel, and to all the kingdoms of the lands.” 1 Chronicles 29:29, 30

Therefore, the Samuel series was recorded by the time of David’s death. Also, there are phrases in the book that are found only during this period. This indicates a set period in history, like unique phrases identify other set periods in human history. One such phrase is first found in Ruth 1:17 –

“The Lord do so to me, and more also,
If anything but death parts you and me.”

A similar phrase is found in 1 and 2 Samuel, and the last time it is seen is in 1 Kings 19. Also, there is a reference to “Bethlehem, Judah” in Judges 17 & 19, and also in Ruth 1 and 1 Samuel 17.

As this occurs nowhere else in that manner, it seems to indicate that the phrase was limited to a specific period around the time of Samuel, the final judge of Israel. Therefore, the idea that the book was written by an unknown scribe after the Babylonian exile, as claimed by some liberal scholars, should be rejected.

Having said this, one verse that could point toward a much later dating for the book is Judges 18:30 –

“Then the children of Dan set up for themselves the carved image; and Jonathan the son of Gershom, the son of Manasseh, and his sons were priests to the tribe of Dan until the day of the captivity of the land.”

If this is referring to the exile of the inhabitants under Tiglath-Pileser III in 733-32 B.C., or their final deportation under Sargon in 722-21 B.C., then it means that Judges, Ruth, and Samuel, or at least that note in Judges, was written hundreds of years later.

If Judges was written later, it would then appear to follow that Ruth and the books of Samuel were also. However, based on an evaluation of the word translated as captivity, galah, which signifies to uncover or remove, we find that this is not speaking of the captivity of the people, but the removal, the captivity, of the ark as recorded in 1 Samuel 4 –

“Then she named the child Ichabod, saying, ‘The glory has departed [galah] from Israel!’ because the ark of God had been captured and because of her father-in-law and her husband. ²² And she said, ‘The glory has departed [galah] from Israel, for the ark of God has been captured.’” 1 Samuel 4:21, 22

As such, the note in 1 Chronicles about Samuel being one of the authors of the book is acceptable.

As far as historical context, the book reveals the transition from being ruled by judges to being ruled by kings. This uniting of the tribes under a king sets the stage for the books of Kings and Chronicles, a timeframe that spans until the exile to Babylon.

However, the promise of the eternal line of the kingdom which would issue from David was not lost at that time. The narrative of this kingly line continued and is faithfully recorded in the genealogy of Jesus in the books of Matthew and Luke.

From a theological perspective, the events of the book reveal that though there are human judges and even kings in the land of Israel, the Lord (Yehovah) is the true and ultimate Judge and King over the events.

His guiding hand is seen and carefully recorded in the narrative, always anticipating His ultimate rule over the nation through His appointed Messiah. David, in particular, is seen as a type of this great King, God incarnate, who would come to sit on His throne in fulfillment of the promises to Israel, the nation, and David the king.

There are several key verses in the book that highlight great moments that define the establishment of the kingdom. The first that anticipates these is found in the second chapter of the book, in a prayer uttered by Hannah, Samuel’s mother.

In this prayer are thoughts that form a broad panorama of the lives of Saul and David. As an example from that prayer, it says in 1 Samuel 2:8 –

“He raises the poor from the dust
And lifts the beggar from the ash heap,
To set them among princes
And make them inherit the throne of glory.” 1 Samuel 2:8

One can see hints of the humble shepherd David being exalted to the right hand of King Saul and later to the kingship over Israel. From this prayer, these three key sets of verses find their place in the book of 1 Samuel –

“But the thing displeased Samuel when they said, ‘Give us a king to judge us.’ So Samuel prayed to the Lord. ⁷ And the Lord said to Samuel, ‘Heed the voice of the people in all that they say to you; for they have not rejected you, but they have rejected Me, that I should not reign over them.’” 1 Samuel 8:6, 7

“So Samuel said:
‘Has the Lord as great delight in burnt offerings and sacrifices,
As in obeying the voice of the Lord?
Behold, to obey is better than sacrifice,
And to heed than the fat of rams.
²³ For rebellion is as the sin of witchcraft,
And stubbornness is as iniquity and idolatry.
Because you have rejected the word of the Lord,
He also has rejected you from being king.’” 1 Samuel 15:22, 23

“Now David was greatly distressed, for the people spoke of stoning him, because the soul of all the people was grieved, every man for his sons and his daughters. But David strengthened himself in the Lord his God.” 1 Samuel 30:6

The people wanted to be exalted through a kingship, but they were humbled through it. Saul exalted himself, but the Lord humbled him. David was lowly, distressed, and afflicted. And yet, the Lord exalted him.

The anticipations of Christ in such instances, even if veiled, are clearly seen when compared to the New Testament writings about the Person and life of Jesus.

The structure of 1 Samuel has two main divisions. The first is seen in the life of Samuel, which goes from chapters 1 through 12. The second transfers to the life of Saul in chapters 13-31.

Within these two divisions, there are subdivisions. Saul is introduced in Chapter 8, and David is introduced in Chapter 16. These key moments are built upon as the focus goes from Samuel to Saul, which ends with Saul’s death, as 1 Samuel ends. At the same time, there is the anticipation of more of the life of David, which occurs as 2 Samuel begins.

Being the ninth book of the Bible, it is of value to consider the number as it is revealed in Scripture. Of the number nine, E.W. Bullinger says –

“It is akin to the number six, six being the sum of its factors (3×3=9, and 3+3=6), and is thus significant of the end of man, and the summation of all man’s works. Nine is, therefore, THE NUMBER OF FINALITY OR JUDGMENT, for judgment is committed unto Jesus as ‘the Son of man’ (John 5:27; Acts 17:31). It marks the completeness, the end and issue of all things as to man—the judgment of man and all his works.”

The number suits well because in this book, Samuel, the final God-appointed Judge of Israel, is introduced. From there, the people called for a king in place of the judges. At that time, the narrative records –

“But the thing displeased Samuel when they said, ‘Give us a king to judge us.” So Samuel prayed to the Lord. ⁷ And the Lord said to Samuel, “Heed the voice of the people in all that they say to you; for they have not rejected you, but they have rejected Me, that I should not reign over them.’” 1 Samuel 8:6, 7

This selection of a king to judge Israel would lead to the Davidic line of Israel, which, in turn, would lead to the final King and Judge of Israel, the Messiah, Christ Jesus.

The figures highlighted in 1 Samuel, along with the events of their lives, are selected and emphasized because they are typical of greater themes in the redemptive narrative. This is particularly so in relation to Christ. The entirety of the book is given as a typological representation of what lies ahead in the greater Judge and King to come, Jesus Christ.

There is much more that could be said about the book, and commentaries abound for you to consider. As for us, it is time to enter into this treasure of God’s word and seek out its secrets. May the Lord bless our time in the book of 1 Samuel.

It’s a sad thing, a barren wife
When she desires children to be born
But there remains sadness in her life
When she is mocked with scorn 

But it will not always be this way
The time will come when the Lord will act
There will be joy and blessing on that day
No more sorrow, that is a fact

Rejoice, O barren! Let it out!
You who do not bear
You shall break forth and shout
Children are coming! So the Lord did swear

II. For Hannah, He Loved (verses 1-7)

Now there was a certain man of Ramathaim Zophim,

vayhi ish ekhad min ha’ramathayim tsophim – “And was, man one, from the Ramathaim Zophim.” The narrative begins with the word “and.” Beginning a book this way may seem remarkable to us. It is as if, while reading the Bible, we come to the book and find it is merely a continuation of the same story we have been reading.

And for all intents and purposes, it is. God is revealing to us wonders, unfolding them in a logical sequence which may or may not be chronological, but they fit in a fashion as orderly as if they are chronological.

This same “and” begins the books of Exodus, Leviticus, Numbers, Joshua, Judges, Ruth, 2 Samuel, 1 and 2 Kings, 2 Chronicles, Ezekiel, Esther, Ezra, and Jonah. Beginning this way is intended to show us a thought process that began elsewhere.

The time when the judges ruled began with Othniel, who became judge after Joshua died. His time began in Judges 3:7. This period extends until the time of Samuel, the last God-appointed judge of Israel. The time of kings is set to replace the time of judges when Samuel will anoint Saul as the first king in 1 Samuel 10:1 –

“Then Samuel took a flask of oil and poured it on his head, and kissed him and said: ‘Is it not because the Lord has anointed you commander over His inheritance?’” 1 Samuel 10:1

As for the beginning thought of the book, it is provided to set the stage for us to see how an important transition will take place. In order for that to come about, background information is provided so that we can see how God has directed the flow of events to meet His purposes.

This information begins with events in the life of a man from “the Ramathaim Zophim.” Ramathaim is the dual of ramah, a height. Zophim is derived from tsaphah, which literally means to lean forward. Thus, it gives the sense of peering into the distance. By implication, then, it means to look out, watch, keep, spy, observe, etc.

As such, the Ramathaim Zophim would literally mean The Double Height of the Incliners, but indicating that Incliners are those watching. They are inclining forward, watching or spying out.

Having said that, there is a possibility that Zophim is derived from the name Zuph mentioned in this verse. His name will be explained below, but if this is the case, the name of the location would be The Double Height of the Honeycombs (or Flowings). Without the later-added vowel points, the words are identical –

צוֹפִ֖ים – tsophim
צוּפִֽים – tsuphim

This latter word is used in Psalm 19 –

“More to be desired are they than gold,
Yea, than much fine gold;
Sweeter also than honey and the honeycomb [tsuphim].” Psalm 19:10

Ramathaim may be the same location as Arimathea found in the New Testament. The Greek translation is Armathaim. Thus, a possible connection is made between the names.

^{1 (con’t)} of the mountains of Ephraim,

mehar ephrayim – “from Mount Ephraim.” This location played a large role in the later Joshua chapters and throughout the book of Judges. Ephraim means Twice Fruitful and Ashes. In Scripture, a har, mountain, is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people. Of this man from this location, it next says…

^{1 (con’t)} and his name was Elkanah the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

Ush_emo elqanah ben y_erokham ben Elihu ben tokhu ben tsuph ephrathi – “And his name Elkanah, son Jeroham, son Elihu, son Tohu, son Zuph – Ephrathite.” Elkanah is the main figure, but his genealogy is carefully detailed to provide information relevant to the ongoing narrative. This person is a Levite descended from Kohath, as is recorded in 1 Chronicles 6:33.

Elkanah is derived from el, God, and qanah, which literally signifies to erect. But that is used to indicate something more than the action. It leads to the thought of acquisition. In other words, Eve had Cain and said, “I have acquired [qanah] a man with Yehovah.”

Thus, a literal name would be God Has Erected, but with the intended meaning of God Has Acquired (through a purchase, as a possession, via redemption, etc.).

Jeroham is derived from rakham, to have compassion (literally, to fondle). The form of the name is identical to a verb indicating He Will Obtain Compassion (mercy). This is the likely meaning, but it could also mean May He Be Compassionated, He is Pitied, or something similar.

The name Elihu can be divided in two main ways. The first is eli (My God) and hu (He). As such, it would mean He Is My God, God Is He, God of Him, etc. The second possible division is el (God) and ihu, a reference to the divine name, Yehovah. As such, it would mean God Is Yahu (aka Yehovah). Abarim sees the name as an homage to the alphabet and says God of the Alphabet, and thus God of Information Technology.

Tohu is believed to be from either tavakh, in the midst, and thus Within, or from an unused root signifying to depress, thus Abasement. Despite this, Strong provides a possible meaning as Good Advice or Wise Counsels.

Zuph comes from tsuph, honeycomb. That comes from tsuph, to overflow. Thus, it means Honeycomb or Overflow.

Ephrathite is derived from parah, to be fruitful, but it is also connected to epher, ashes. Thus, it can signify both Fruitful and Ashes. Saying he is an Ephrathite does not mean he is descended from Ephraim. Being a Levite, the designation is referring not to his genealogy, but his residency –

“And the families of the children of Kohath, the Levites, the rest of the children of Kohath, even they had the cities of their lot from the tribe of Ephraim.” Joshua 21:20

Just as I am a Siesta Keyite and a Sarasotan, the term here in 1 Samuel defines where his people settled.

² And he had two wives:

v_elo sh_ete nashim – “And to him, two wives.” The words are similar to Genesis 4:19, “And took, to him, Lamech, two wives.” It is also similar to the story of Jacob in Padan Aram. There, he acquired Leah and then Rachel.

The number two is the number of division or difference. The idea is that when there are two things, they contrast and yet they form a confirmation. We will see a contrast in just a moment. However, the two wives will confirm a matter as well. Of these wives…

^{2 (con’t)} the name of one was Hannah, and the name of the other Peninnah.

shem akhath khanah v_eshem hashenith p_eninah – “Name one, Hannah, and name the second, Peninnah.” As popular as the name Hannah is in modern society, it is only found in 1 Samuel 1 & 2 in the Old Testament when referring to this woman.

However, it is the Hebrew name of Anna found in Luke 2. The name comes from khanan, to be gracious. Thus, it means Graciousness or simply Grace. Peninnah is a bit more complicated. It is ultimately derived from pen, an angle. However, that branches out into various thoughts.

There is the verb pana, to turn. There is the word paniyn, a pearl (as in turning to form something round), coral (as in angled branches), jewels (as in angled facets), etc. There is pinnah, a corner, cornerstone, chief, or pinnacle. What was on the parents’ minds would determine the meaning.

^{2 (con’t)} Peninnah had children, but Hannah had no children.

vayhi liphninah y_eladim ul_ekhanah ein y_eladim – “And was, to Peninnah, children. And to Hannah naught children.” The narrative again resembles that of Leah and Rachel. In Genesis 29, Rachel was named first as the favored wife, and then Leah. Here, Hannah is named first, followed by Peninnah. However, Leah bore children first and was named first in that context. Likewise, Peninnah bears children and is named first in that same context. Of Elkanah, it next says…

³ This man went up from his city yearly to worship and sacrifice to the Lord of hosts in Shiloh.

v_ealah ha’ish ha’hu meiro miyamim yamimah l_ehishtakhaoth v_elizboakh l_eY_ehovah ts_evaoth b_eshiloh – “And he ascended, the man, the he, from his city – from days, days-ward – to prostrate himself and to sacrifice to Yehovah Sabaoth in Shiloh.” The phrase miyamim yamimah, “days, days-ward,” was seen in Exodus 13:10 referring to the Passover, Judges 11:40 in the remembrance of Jephthah’s daughter, and in Judges 21:19 concerning a yearly feast at Shiloh.

Thus, the context is probably referring to one of the pilgrim feasts of the Lord, such as the Passover. When a feast was held, the people went up to the place chosen by God to worship and sacrifice to Yehovah. At this time, in Israel’s history, the people still observed the Passover regularly. That is seen in 2 Chronicles 35 –

“There had been no Passover kept in Israel like that since the days of Samuel the prophet; and none of the kings of Israel had kept such a Passover as Josiah kept, with the priests and the Levites, all Judah and Israel who were present, and the inhabitants of Jerusalem.” 2 Chronicles 35:18

At this time, however, rather than Jerusalem, the tabernacle with the Ark of the Covenant was located at Shiloh, which means Tranquility.

This is the first time the title Yehovah Sabaoth is mentioned in Scripture. The word ts_evaoth is derived from the verb tsava, to mass as an army or servants. Thus, Lord of Hosts expresses the idea well. One can think of the people of Israel, His servants, coming before Him at this annual feast.

^{3 (con’t)} Also the two sons of Eli, Hophni and Phinehas, the priests of the Lord, were there.

v_esham sh_ene b_ene eli khaph_eni u-phinkhas kohanim l_eY_ehovah – “And there, two sons Eli: Hophni and Phinehas, priests to Yehovah.” All three are introduced here. And so, without even knowing what lies ahead, the way the thought is expressed tells us that, despite Eli being the high priest, the focus of the coming narrative hinges on his two sons.

The name Eli (עֵלִי) is not the same as eli (אֵלִ֣י) “my God.” Rather, it is derived from the word alah, to ascend. As such, it is defined as High, Ascended, Lofty, etc. However, Jones’ Dictionary defines it as Foster Son based on it coming from a contracted form of ul, suckling, and a remnant of the divine name in the letter yod. Using this logic, it could also mean My Suckling, where the yod is possessive.

Hophni comes from khopen, the hollow of the hand, as in what would hold a fistful. In other words, it isn’t the hand, and it isn’t what is in the hand. Rather, it is the hollow. We don’t have a word for this in English, but saying hollow gives the sense. As such, the meaning is Hollow of the Lord or My Hollow.

Phinehas means Mouth of Brass, and thus, Mouth of Judgment, because brass signifies judgment.

⁴ And whenever the time came for Elkanah to make an offering, he would give portions to Peninnah his wife and to all her sons and daughters.

vayhi hayom vayizbakh elqanah v_enathan lip_eninah ishto u-l_ekhal baneha u-v_enotheiha manoth – “And was, the day. And he will sacrifice, Elkanah. And he gave to Peninnah, his wife, and to all her sons and her daughters portions.” This would be the shelemiym, peace or thank offering, described in Leviticus 7.

The animal would be slaughtered, the blood poured out at the base of the altar, the fat portions burned on the altar, and the breast given to the priests. The rest would belong to the offeror. From this, the portions were given out by Elkanah. Peninah and her sons and daughters would get their share…

⁵ But to Hannah he would give a double portion, for he loved Hannah, although the Lord had closed her womb.

The words perplex scholars: u-l_ekhanah yiten manah akhat apayim ki eth khanah ahev v_eY_ehovah sagar rakhmah – “And to Hannah, he will give portion one – nostrils. For Hannah, he loved, and Yehovah – He surrendered her womb.” Despite almost all translations I checked saying something like “double portion,” “worthy portion,” etc., it does not mean this.

The only translations that even come close are some Catholic versions that say, “one portion with sorrow.” The term apayim does not mean double portion. Rather, it refers to the state of Elkanah, not the food he gave to Hannah. The term is used in two main ways.

The first is literally the nostril, as when bowing with one’s nostrils to the ground, as in Genesis 19:1 when Lot bowed with his nostrils (his face) to the ground before the two messengers of the Lord. The second is figurative, usually translated as angry, but the sense is more rightly stated as exasperation. One can think of huffing through one’s nose with his mouth closed, hmmmpppphhh.

In other words, it just said that Elkanah gave portions to Peninnah and to her sons and daughters. When he got to Hannah, he exasperatingly (hmmmpppphhh) gave her only one portion with nothing for a child. This is explained by the words “For Hannah, he loved.” He wanted her happiness, but the Lord kept it from her. His sadness welled up and was released in his exasperated exhale.

⁶ And her rival also provoked her severely, to make her miserable, because the Lord had closed her womb.

v_ekhiasatah tsarathah gam kaas baavur har_eimah ki sagar Y_ehovah b_ead rakhmah – “And she vexed, her rival, also vexation, in order to cause to tumble her. For He closed, Yehovah, via her womb.” Here, the word raam, to tumble, is introduced. It thus gives the sense of violently agitating her. At times, it refers to the thundering of the Lord or the roaring of the seas.

What we have here isn’t just a woman who wants to vex her rival, but to taunt her by saying it is the punishment of the Lord. In other words, saying ki sagar Yehovah, “for closed Yehovah,” is explanatory of why Peninah vexed Hannah and He was doing it b_ead rakhmah, “via her womb.”

In essence, the thought is “I am favored by the Lord because I have sons and daughters. You are tumbled because the Lord is punishing you through your barren womb.” This is essentially what Hagar did to Sarah when she conceived Abraham’s child. But is Peninnah’s assumption completely out of line?…

^{7 (con’t)} So it was, year by year, when she went up to the house of the Lord,

The translation is incorrect: v_ekhen yaaseh shanah v_eshanah midei alothah b_eveith Y_ehovah – “And thus He will do, year in year, from when she ascends in house Yehovah.” Scholars take the words back to Elkanah, saying, “Thus he (Elkanah) will do.” But Elkanah is not the nearest masculine antecedent. Many translations ignore the masculine and say something like, “And so she will do,” implying that it is referring to Peninnah. The Pulpit Commentary incredibly states –

“In ver. 7 there is a strange confusion of subject, owing to the first verb having been read as an active instead of a passive. It should be, ‘And so it happened year by year: when she (Hannah) went up to the house of Jehovah she (Peninnah) thus provoked her, and she wept and did not eat.’ It must be remembered that the Hebrews had no written vowels, but only consonants; the vowels were added in Christian times, many centuries after the coming of our Lord, and represent the traditional manner of reading of one great Jewish school. They are to be treated with the greatest respect, because as a rule they give us a sense confirmed by the best authorities; but they are human, and form no part of Holy Scripture. The ancient versions, the Septuagint, the Syriac, and the Vulgate, which are all three older than the Masoretic vowels, translate, ‘And so she (Peninnah) did year by year;’ but this requires a slight change of the consonants.”

They went through an explanation of why the Masoretic text must be wrong based on later added vowel points, but then they acknowledged that to have it read in the feminine, you have to also change the consonants! Terrible. Terrible!

The words are referring to Yehovah. He, not Elkanah, is the nearest male antecedent. It is the Lord, year by year, who continued to close Hannah’s womb. Peninnah assumed it was divine punishment. Her own history should tell her that it could be, rather, the Lord’s plan for Hannah to remain barren. Peninnah has misread the situation altogether. Thus, it was…

*^{7 (fin)} that she provoked her; therefore she wept and did not eat.

ken takhisenah vativkeh v_elo tokhal – “Thus, she will cause to vex her. And she will weep, and not she will eat.” This is referring first to Peninnah, who does the vexing, and then to Hannah, who doesn’t eat in response to her ill treatment. The lack of eating has its own significance as the food is a sacrificial offering.

Deuteronomy 14:26 said that those who came before the Lord were to rejoice. Deuteronomy 26:14 notes that when the tithes were presented to the Lord, a vow was made that none of it was eaten while in mourning. Hosea says –

“They shall not offer wine offerings to the Lord,
Nor shall their sacrifices be pleasing to Him.
It shall be like bread of mourners to them;
All who eat it shall be defiled.
For their bread shall be for their own life;
It shall not come into the house of the Lord.” Hosea 9:4

Eating while mourning is contrary to rejoicing in the provision of the Lord.

There is an inheritance coming to us
And it has already been granted, the deal is done
We have received the promise because of Jesus
It is based on His work alone – that of God’s own Son

There is no need to worry if we will enter glory
It is guaranteed because we believed what was told to us
We heard the word of faith, the gospel story
And we believed in the glorious name – Jesus

The inheritance is given to all who are sanctified
It has been granted because of what God has done
It has come through the blood of Jesus, He who died
And who rose again! In Him, the victory is won

III. Elkanah’s Wives

Based on the verses today, we can guess what the rest of the narrative of Hannah’s story will detail. The same basic symbolism has been seen twice before, in the stories of Sarah and Hagar, and also Rachel and Leah. There is a presentation of grace which is contrasted to law.

The narrative begins with a note about a man being from Ramathaim Zophim. The name, depending on its root, indicates Double Heights of the Incliners or Double Heights of the Honeycombs (Flowings). As it is only seen once, it is hard to be dogmatic, but the two are not as disparate as one might think.

I would suggest this refers to Scripture. Thus, either it is referring to the active sense of inclining towards it by those reading it, or the passive outflowing of it to the one reading it. Saying honeycombs would fit with the analogy of the word from Psalm 19 cited earlier.

Being consistent with the typology of Mount Ephraim from earlier sermons, it would indicate the church. The mount reflects the gathering of people. Ephraim symbolizes the twice-fruitful result of Christ’s work, meaning believers from Jew and Gentile, who are saved through the work of Christ, represented by the secondary meaning of Ashes, symbolizing His afflictions.

Elkanah, God Has Acquired (meaning Redeemed), represents the state of God’s people. His genealogy is listed, stopping at Zuph. This appears to intentionally lead us to understand the word Zophim just discussed. If so, the passive use of the word, as described, is probably the main thought being conveyed.

Being noted as an Ephrathite points to the state of those in the church, fruitful but also afflicted. The two wives reflect the dispensations of law and grace. In the narratives of both Sarah and Rachel, they are mentioned first.

However, Hagar and Leah bear children first. To understand the symbolism, please review those sermons. The same thing happens here with Hannah and Peninah. Hannah is Grace. Peninnah’s name is harder to pin down, but every root comes from the base root, which conveys the idea of an angle. Thus, there is a turning involved.

The closest cognate word is paniyn, a pearl (which is something fully turned or round). The morpheme –ah, as a suffix, often denotes motion towards something, such as the word tsaphon (north) converting to tsaphonah, northward. Therefore, I suggest that Peninnah reflects Pearl-ward. That would then be explained by Jesus’ parable in Matthew 13 –

“Again, the kingdom of heaven is like a merchant seeking beautiful pearls, ⁴⁶ who, when he had found one pearl of great price, went and sold all that he had and bought it.” Matthew 13:45, 46

Her name is perfectly explained in the purpose of the law as given by Paul in Galatians 3 –

“Therefore the law was our tutor to bring us to Christ [pearl-ward], that we might be justified by faith. ²⁵ But after faith has come, we are no longer under a tutor.” Galatians 3:24, 25

Like Hagar and Leah, both symbolic of the law, Peninnah had children first. Likewise, the law had its children before the grace of Christ could be introduced and bear its own. The state of the law is pearl-ward, anticipating Grace to come.

The man, the state of the redeemed, went yearly to worship and sacrifice to the Lord in Shiloh, Tranquility. The Lord is in His place of rest, an anticipation of those who come to worship Him. It is the point and the purpose of the Sabbath, which is fulfilled in Christ’s coming.

Hence, the people go to Shiloh as an anticipatory advance on that state of eternal rest in the presence of Yehovah, who is, in verse 3, first called the Lord of Hosts. He is Yehovah of all of God’s people, His armies, the creation, etc.

Eli and his two sons were introduced in anticipation of the narrative later in the book. Next, it noted that after Elkanah made his offering, he would give portions to Peninnah, his wife, and her sons and daughters. This means that those under the law have been given their portions according to the law.

That continued from Moses until the time of Christ. However, it next said that he would also give a portion to Hannah in nostrils, meaning in a state of exasperation. The meaning is clear. There was a time when there were no children of Grace because that dispensation had not yet arrived.

Year by year, the law droned on. Pearl-ward would receive her portion along with her children, but year by year, Grace was left barren. That led into verse 6, which markedly points out the smug nature of those under the law. It is a condition that continues to this day, even though Christ has come.

The law sits arrogantly in its own pool of works and mocks the thought of grace. The thought is, “That will never happen. God has given us Law, and there will never be children born to Grace.” But the very name of Peninnah indicates motion towards something, not stagnation.

It is true that the Lord closed Hannah’s womb from year to year, but this was never because of a lack of divine favor or because of divine punishment. Rather, the Lord, via Hannah’s womb, was symbolically revealing that the dispensation of law was allowed to continue in order to fulfill its purpose, thus leading to its own conclusion at the coming of Christ.

That is why the masculine “And thus He will do” is stated. It is not an error, nor is it referring to Elkanah. It is referring to the preplanned and perfectly-timed program of the Lord to withhold grace until the time that the law had been fulfilled –

“Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all, ² but is under guardians and stewards until the time appointed by the father. ³ Even so we, when we were children, were in bondage under the elements of the world. ⁴ But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.” Galatians 4:1-5

In the final words of verse 7, we again see the mocking nature of the law towards the idea of grace. The two are incompatible, and they stand as polar opposites in God’s mind. There is a state of enmity between the two.

During such a time, it would be inappropriate for grace to dine. Not only did Hannah not have children despite having a husband, but she also had nothing to do with the offerings of the Lord. This is because, under grace, the Lord is the offering. Until the surety of His coming, there would be no point in sacrifices because they involve works.

This is the continuously repeated theme God is giving us in Scripture. Time and time again, He is asking us to consider our state before Him. Are will willing to completely yield ourselves to Him, trusting only in the merits of Christ? Or are we going to attempt in some way to insert ourselves, through our works, into the equation?

God asks us to focus our eyes on Jesus. Understanding that, the answer should be clear. Let us consider the lesson of the law, run to the grace of God in Christ, and yield our souls and our destiny to His guiding hand.

Closing Verse: “Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. ²² But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. ²³ But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. “Galatians 3:21-23

Next Week: 1 Samuel 1:8-18 Some things are such a big surprise… (Grace in Your Eyes) (2^nd 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He is the One who abases the haughty and exalts the humble. He regards the lowly, and the proud He knows from afar. So yield yourself to Him, trust Him, and believe His word. In this, He will do great things for you and through you.

1 Samuel 1:1-7 (CG)

And was, man one, from the Ramthaim Zophim, from Mount Ephraim. And his name Elkanah, son Jeroham, son Elihu, son Tohu, son Zuph – Ephrathite. ² And to him, two wives. Name one, Hannah, and name the second, Peninnah. And was, to Peninnah, children. And to Hannah naught children. ³ And he ascended, the man, the he, from his city – from days, days-ward – to prostrate himself and to sacrifice to Yehovah Sabaoth in Shiloh. And there, two sons Eli: Hophni and Phinehas, priests to Yehovah ⁴ And was, the day. And he will sacrifice, Elkanah. And will give to Peninnah, his wife, and to all her sons and her daughters portions. ⁵ And to Hannah will give portion one – nostrils. For Hannah, he loved, and Yehovah – He surrendered her womb. ⁶ And she will vex her rival, also vexation, in order to cause to tumble her. For He closed, Yehovah, via her womb. ⁷ And thus He will do, year in year, from when she ascends in house Yehovah. Thus, she will cause to vex her. And she will weep, and not she will eat.

 

1 Samuel 1:1-7 (NKJV)

Now there was a certain man of Ramathaim Zophim, of the mountains of Ephraim, and his name was Elkanah the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite. ² And he had two wives: the name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children. ³ This man went up from his city yearly to worship and sacrifice to the Lord of hosts in Shiloh. Also the two sons of Eli, Hophni and Phinehas, the priests of the Lord, were there. ⁴ And whenever the time came for Elkanah to make an offering, he would give portions to Peninnah his wife and to all her sons and daughters. ⁵ But to Hannah he would give a double portion, for he loved Hannah, although the Lord had closed her womb. ⁶ And her rival also provoked her severely, to make her miserable, because the Lord had closed her womb. ⁷ So it was, year by year, when she went up to the house of the Lord, that she provoked her; therefore she wept and did not eat.