The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32
The book of Samuel opens in the same period as the judges — and with the same literary signal as Isaac, Jacob, Joseph's mother Rachel, and Samson's mother: a barren woman. The barren-woman birth announcement in the OT is always the signal that what follows is covenant-significant, beyond the natural order, a direct divine act.
Hannah is in bitter distress at the tabernacle at Shiloh, praying with such intensity that Eli the priest thinks she is drunk. Her lips move but no sound comes out. When he rebukes her she explains and he blesses her: go in peace, and may the God of Israel grant your petition. The LORD remembers her. Samuel is born. She names him she'iltiv me-YHWH — I asked him from the LORD.
Samuel is then dedicated to the LORD's service at Shiloh and grows up before Eli. The Eli household is corrupt — his sons Hophni and Phinehas are taking the sacrifice portions by force and sleeping with the women who serve at the entrance to the tabernacle. The word of the LORD is rare in those days; there is no frequent vision.
And then the LORD calls Samuel at night — three times, each time Samuel thinks it is Eli calling. Eli finally instructs him: if he calls again, say Speak, LORD, for your servant hears. The LORD comes and stands, and Samuel answers. The message is judgment on the house of Eli.
Thread 1 is the barren woman heard and remembered: the God who cannot stop reaching reaches through Hannah's desperate prayer. Thread 2 is the corporate significance of Samuel's birth: he will be the one who anoints the first king and then the true king. Thread 5 is the dispensational transition: the judge period is ending; the monarchy is beginning; Samuel stands at the hinge.
Hannah's prayer and the birth of Samuel — the barren woman pattern that signals covenant-significance; and Samuel is the hinge figure between two dispensational periods, the last judge and the one who anoints the first two kings.
כִּי מֵיְהוָה צְבָאוֹת שְׁאִלְתִּיו (ki me-YHWH tseva'ot she'iltiv) — because I have asked him of the LORD of hosts — she'iltiv (I asked him — from sha'al, to ask, to request; the name Samuel shemu'el contains the sha'al root: shem-El, name of God, or alternatively she'iltiv me-El, asked from God; the name carries the prayer that produced him); YHWH tseva'ot (LORD of hosts — the first occurrence of this divine title in Scripture; the God of the armies of heaven is the one Hannah addresses in her distress)
threads t1 · t2 · t5 · see Judges 13:2-5 · Luke 1:13-17 · Hebrews 11:32