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1 Samuel 1

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The Whosoever Study Bible
Whosoever will, may come.
the first book of samuel
Samuel (with Nathan and Gad contributing) · c. 1010 BC
Chapter the First
Now there was a certain man of Ramathaim-zophim, of mount Ephraim, and his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephrathite: 
And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. 
And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. 
And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions: 
But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb. 
And her adversary also provoked her sore, for to make her fret, because the LORD had shut up her womb. 
And as he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat. 
Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons? 
So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD. 
And she was in bitterness of soul, and prayed unto the LORD, and wept sore. 
And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head. 
And it came to pass, as she continued praying before the LORD, that Eli marked her mouth. 
Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken. 
And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee. 
And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunken neither wine nor strong drink, but have poured out my soul before the LORD. 
Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. 
Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him. 
And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad. 
And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her. 
Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD. 
And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow. 
But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever. 
And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him. 
And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young. 
And they slew a bullock, and brought the child to Eli. 
And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD. 
For this child I prayed; and the LORD hath given me my petition which I asked of him: 
Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there. 
HOW TO USE
PROVISIONIST · DISPENSATIONAL · PRE-TRIBULATIONAL
Chuck Smith · C2000 · 1979 to 1985
1 Samuel 1-10
Tape C2056 · 1:29:09
Permission granted by The Word For Today
Chuck Smith · C3000 · 1985 to 1999
1 Samuel 1-2
Tape C3079 · 1:04:23
Permission granted by The Word For Today
Chuck Smith · Sunday Morning Studies, Old Testament
Pouring Out Your Soul, 1 Samuel 1:15
26:30
Permission granted by The Word For Today
Chuck Smith · Sunday Morning Sermons
Why Answers to Prayers Are Delayed, 1 Samuel 1
30:27
Permission granted by The Word For Today

Chuck Smith on 1 Samuel 1

Verse by verse, the C2000, 1979 to 1985 series. Permission granted by The Word For Today.

Chapter introduction

This book presents the history, the personal history of Samuel who was the last of the Judges. It ushers in the beginning of the period of the kings in the children of Israel, or among the children of Israel.

Verses 1–5

There's a certain man of Ramathaimpzophim, of mount Ephraim, and his name was Elkanah. He had two wives; one was Hannah, the other Peninnah: Peninnah had children, Hannah had no children. This man went out of the city yearly to worship and to sacrifice unto the Lord of hosts in Shiloh. [Which at that time was the religious center of the nation.] And the two sons of Eli, [Who was the high priest at that time] Hophni and Phinehas, the priests of the Lord, were there. And it came when the time was that Elkanah offered, he gave to Peninnah, and her children portions: But unto Hannah he gave a goodly [or an extra] portion; because he loved Hannah very much: but God had shut up her womb [and that she was barren] (1:1-5).

So the scene is set the man living in polygamy, two wives. One he loved more than the other. One had many children, but the one he really loved could not have any children.

Verse 6

And so her adversary (1:6),

That is Hannah's adversary, or the other wife. So there was friction in the house between the two wives as they bide for the attention and the love of the one man. As I said this morning, any man's a fool who thinks that he can satisfy all of the needs of two women. You're bound to have problems. So they did.

The inner strife within the house as

Peninnah provoked Hannah, made her fret, because that she was barren (1:6).

Really pressed the issue, really taunted her over her inability to have children. So Elkanah was heading for Shiloh, vacation time, feast time. Time of celebration, it's to be a time of merriment and rejoicing as you go up to the house of God to worship. It's interesting to me that God wants the rejoicing to, or the worship of Him to be a rejoicing, happy experience. They called them the "feasts" and they were just feasts. People would go up and just have a great feast. It was a holiday, a time in which they worshiped God and gathered before Him, a time of rejoicing and happiness. So Elkanah was heading up for this time and taking his wife Hannah with him. She was weeping all the time and wouldn't eat.

Verses 8–11

So Elkanah said to her, Why do you weep? why aren't you eating? why is your heart so grieved? am I not better to you than ten sons? ["Can't you be happy with me?"] So Hannah rose up after they had eaten in Shiloh, and after they had drunk. And Eli the priest sat upon a seat by a post of the temple of the Lord. And she was in bitterness of soul, and she prayed unto the Lord, and she wept sore. And during this period she vowed a vow unto the Lord, and she said, Lord if you will indeed look upon the affliction of your handmaid, and remember me, and not forget me, but if you will give unto me a man child, ["Give me a boy"] I will give him unto the Lord all the days of his life, and there shall no razor come upon his head (1:8-11).

"Lord if you'll just give me a son, I'll give him back to You, but I want a son, I'll give him back to You all the days of his life."

Now there are many times when we pray and we wonder why our prayers are not answered immediately. There are some times in which God delays the answer to our prayers. Here's the case now Hannah no doubt had been praying about a son for a long time. Cursed with barrenness she had no doubt brought it before the Lord many times in prayer. "Oh God give me a son. Lord I want a son. God why haven't You given me a son?" Yet there seemingly was no answer to her prayer. God delayed the answer.

Now with Hannah there was a reason why God delayed the answer, and with us. If God delays the answer of our prayers there's a reason for His delay. Often times, with Hannah, the reason being that God is seeking to bring us around to His purposes. The Bible says, "The eyes of the Lord go to and fro throughout the entire earth to show Himself strong on behalf of those whose hearts are completely towards Him" (2 Chronicles 16:9). So God was waiting, bringing Hannah around to where her heart was completely towards God, and the things of God, and that which God wanted.

God was needing a man to lead Israel during these desperate days of transition. He needed a man that He could speak to, and that would speak to the people for Him. For during this period of their history, they had not really heard from God. It says, "The word of the Lord was precious", it means it was scarce. God wasn't speaking to men. There were no men whose ears were really open to God.

So Hannah finally out of the desperation of her soul said, "Lord, if You will just give to me a son, I will give him back to You all the days of his life." This is what God was desiring, this is what God was looking for, and so when God brought her around to this place of that commitment to God. "Lord, if You'll just give me a son, I'll give him back to You." Then the Lord answered her prayer.

When God now gives, He many times delays giving, in order that He might give more, or in order that what is given is used for His purposes. I feel that many times when we are praying, the Bible says, "We don't always know how to pray as we ought" (Romans 8:26), and this is very true. We oftentimes pray for things that in our initial prayer, we're thinking about ourselves. James says, "You haven't received naught because you asked amiss that you might consume it upon your own lusts" (James 4:3). Much of our prayer is that of personal kind of requests to God, as we almost look at God as a Santa Claus kind of "I want this. I want that. I want this." We're thinking not really of God, but we are thinking of ourselves. What I want, rather than what does God want.

Now the Bible says, "If we ask anything according to His will, He hears us, and if He hears us, then we have received the petitions that we have asked of Him." Much of what we ask is not really according to God's will, it's according to my own desires. I'm thinking of myself, how I can use it for me.

Hannah no doubt was for a long time just thinking, "Lord, I want a son so that other wife will shut her mouth", tired of this business of being chided all the time. "Lord, I want a son that I can nurse. I want a son that I can take care of." She was thinking of herself. Now through the processes of God's working in her life, she was a godly woman, it is expressed as we get into the next chapter and we read of her rejoicing when God answered her prayer. We see that in the praise of Hannah, there are earmarks of a depth of spirituality. Now she's brought into harmony with the purposes of God. "God just give me a son, and I will give him back to You all the days of his life."

Verses 12–15

Now it came to pass, as she was continuing to pray before the Lord, that Eli the priest sitting there on the post was watching her. [He saw the grimaces on her face, and] he saw her mouth moving [and he listened], but he couldn't hear any words: and so he just concluded that she was drunk. And he said unto her, Hey woman why are you so drunk? put away your wine. And she answered, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but I have poured out my soul before the Lord (1:12-15).

Denied the accusations of the priest and just said, "I am a woman of a sorrowful spirit. I poured out my soul to the Lord."

Verses 16–18

Don't count your handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken unto the Lord. Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that you have asked of him. And she said, Let your handmaid find grace in thy sight. So the woman went her way, did eat, her countenance was no more sad (1:16-18).

She believed the word of the Lord. Change of attitude. She didn't go around looking sad anymore. She didn't go around not eating. Her husband probably wondered the change in her whole attitude. But it was faith, believing the word of God through the priest. Believing that God was now gonna give her a son. It would be actually contrary to fact for her to go on with sadness and grieving, not eating. God has promised. He's going to answer.

Herein is of course one of the marks of faith, acting as though you have it, before you actually have it. It's an attitude. If God has promised to give it to me, why should I go around just moping, and sad, and sorrowful? Why should I go around worried and concerned if God has promised to give it to me? If I really believe the promises of God, I'm gonna start rejoicing. I'm gonna start, actually, my attitude, and my actions are gonna be in harmony with what I actually believe. So because she believed the promise of God, her countenance would change.

She started eating.

Verses 19–27

And so they rose up in the morning early, and after worship they headed back to their house at Ramah: [Which is just north of Jerusalem, the modern city of Ram Allah.] and Hannah became pregnant; the Lord remembered her. Therefore it came to pass, when the time was come after Hannah had conceived, that she bare a son, and called his name Samuel, [Which means "asked of God".] Because I asked him of the Lord. [So Samuel means "asked of God".] And the man Elkanah, and all of his house, went up to offer to the Lord yearly the sacrifice, and to make his vow. But Hannah did not go up; for she said to her husband, I will not go up until I have weaned the child, and then I will take him to the house of God that he may abide there. So Elkanah her husband said unto her, Do what seems good; wait until you've weaned him; only the Lord establish his word. So the woman abode, and gave, and nursed her son [actually] until she had weaned him. And after Samuel had been weaned, she took him up with her, with three bullocks, a bushel of flour, a bottle of wine, and brought him to the house of the Lord in Shiloh: and the child was young. And they slew a bullock, and brought the child to Eli. And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that was here, [I'm the woman if you'll remember that was lying there, and you thought I was drunk.] and I told you I was asking God for a son. And this is the son for whom I prayed (1:19-27).

"Here he is, here's the proof, here's my little boy."

There have been many occasions here at Calvary Chapel where young couples have come up and have expressed their desire to have a child. Maybe they've been married four, or five, six years, some of them married ten, twelve years, and they come up and they express their desire for a child. "We've been married this long, and we've never been able to have a child. Oh, we're thinking about adopting, but we'd love to have a child." We have laid hands on them, and prayed for them, and a year or two later, they come up and say, "This is the baby that we prayed for. This is the child." We have these same kinds of experiences. A lot of little miracle babies around here. Where God has answered the prayer and has blessed the home with children.

She was excited, she said, "Oh my lord, I'm the woman. I'm the one that was here. It was for this child that I prayed. The Lord has given me my petition that I've asked of Him."

Verse 28

Therefore I am giving him back to the Lord; as long as he lives he shall be the Lord's. And he worshiped the Lord there (1:28).

Now this is where we get the dedication of babies on Sunday morning. It is more or less following this same pattern of Hannah. We've asked God to bless, to give us children, recognizing that these children are gifts from God, we bring them back to God and say "God, you have given us this child, but we want to give this child to You, for Your purposes that the child might serve You all the days of their life. That Your purposes and Your will might be accomplished within the child." So the dedication of our babies unto the Lord.

Now I do not know of any scriptural basis for baptizing babies. I do not know of a single scriptural proof for the baptism of babies. I really believe that baptism is more the act of a conscious adult. There are two scriptures really that deal with baptism. The one is, "Repent and be baptized". Now I have yet to meet one of these little babies that has repented. In Mark's gospel it says, "He that believeth and is baptized," and they really don't have enough intelligence yet to believe.

Now it doesn't mean that the child would be lost if it dies. I believe that a child within a Christian home is saved if it dies before an age of accountability. I believe that I Corinthians, the second chapter teaches this. That, "The believing wife, or husband, either of them being a believer, the child is covered by the believing parents, else would your children be unclean. But now," Paul said, "they are holy." So the faith of a believing parent covers for that child. You say, "But what about an unbelieving parent?" That I don't know, the Bible is silent. I must be silent.

You say, "But would it be fair," well, God will do whatever's fair. But the Bible doesn't say specifically, I can't say specifically. I believe that God will be fair. I'm sure that He'll be fair. I know He'll be fair and I rest my case there in the righteousness and the fairness of God. God will be absolutely fair in all His judgments. There's not one person gonna get a bad deal before the judgment bar of God. There's not one person's gonna be a walk away, gonna be able to walk away and say, "That isn't fair". God will deal justly with every case and every extenuation in each case. The justice of God is something that I am absolutely convinced of. The absolute righteousness of the judgments of God.

The justice of man is something I have little belief in. I cry with the crowd, "There ain't no justice," but that's only speaking from a human standpoint. But from the divine standpoint the absolute righteousness of the judgment of God is something that I have no question about whatsoever. Thus, I'm not really worried about those people that have never heard of Jesus Christ or the babies who die, or whatever. I know that God is gonna be absolutely righteous and fair in His judgments. So I just rest it there. But babies can be scripturally, can be dedicated or presented to God.

Now in the New Testament when Jesus was born, they came and offered the sacrifices for the firstborn child and they presented Him unto the Lord. The priests lifted Him up in his hands and blessed Him, and said, "Now Lord let thy servant die in peace for You've allowed me to see Your salvation." But again the idea of, "Here's my child Lord. I present it to You that You might use this life for whatever purposes, that Your influences might come upon this child and lead and guide him as he grows, and develops. And Lord, I give him back to You all the days of his life." I think that it's a marvelous gesture on the part of a parent. We dedicated all of our children to the Lord, actually between us dedicated them to the Lord before they were ever born.

Now it is true that when they're old enough they've got to make their own commitments, and their own decisions. The fact that we dedicated them to the Lord doesn't follow that they are going to consent to that dedication when they get old enough to do what they want. But hopefully by that time we will have given enough spiritual input and all that when they are older, they will not depart from that faith that they have gained while growing up under our tutorage. So it is more than just dedicating; there is a responsibility as parents to train up the child, or to catechize the child in the ways of the Lord. To teach them, to instruct them in the ways of the Lord, so that as they grow older these will be things that have been planted in their hearts and minds deeply, become a very part of their very thinking processes.

Commentary on 1 Samuel 1

Whosoever Will · The Whosoever Study Bible’s verse commentary

1 Samuel 1:1

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

1 Samuel 1:2

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

1 Samuel 1:3

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

1 Samuel 1:4

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

1 Samuel 1:5

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

1 Samuel 1:6

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

1 Samuel 1:7

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

1 Samuel 1:8

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

1 Samuel 1:9

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

1 Samuel 1:10

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

1 Samuel 1:11

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

1 Samuel 1:12

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

1 Samuel 1:13

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

1 Samuel 1:14

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

1 Samuel 1:15

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

1 Samuel 1:16

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

1 Samuel 1:17

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

1 Samuel 1:18

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

1 Samuel 1:19

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

1 Samuel 1:20

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

1 Samuel 1:21

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

1 Samuel 1:22

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

1 Samuel 1:23

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

1 Samuel 1:24

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

1 Samuel 1:25

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

1 Samuel 1:26

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

1 Samuel 1:27

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

1 Samuel 1:28

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
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