Translation & Sermon by Nate Wilson for Christ The Redeemer Church, Manhattan, KS, 21 June 2020
Omitting greyed-out text should bring presentation time down to about 40 minutes.
Let me read through my translation of the whole chapter for context: please follow along in your own Bible:
Now there was a certain man from Tsophim Heights of the hill-country of Ephraim, and his name was Elqanah, son of Jerocham, son of Elihu, son of Tochu, son of Tsuph, an Ephraimite, and two women were [married] to him: the name of the first was Hannah, and the name of the second was Peninnah, and it happened that children were [born] to Peninnah but there were no children [born] to Hannah. And this man went up from his town {of The Heights} holiday-season after holiday-season to worship and to sacrifice to Yahweh of Hosts at Shiloh, for there the two sons of Eli, Hophni and Phinehas, [served as] priests to Yahweh. When the holiday would happen and Elqanah would slaughter [a sacrificial-animal], then he would give portions to Peninnah his wife and to all her sons and her daughters, but to Hannah he would give one apayim portion {since she didn’t have a child because the Lord had not given a child to her, and also} because it was Hannah whom he loved, even though Yahweh had closed her womb. Now, her rival would provoke her even to provocation in order to get her to groan because Yahweh had closed her womb instead. And thus it played out year by year, as often as she went up to the house of Yahweh she would cause provocation to her like this, and she would weep and wouldn’t eat. Now Elqanah her husband said to her, “Hannah, why are you weeping and why are you not eating? And why is your heart breaking? Am I not better to you than ten children?” Then Hannah got up after eating in Shiloh and after drinking. Now, Eli the priest was sitting on his seat against the door-frame of the temple of Yahweh. Meanwhile, she was bitter of soul and prayed to Yahweh and wept intensely. Then she vowed a vow and said, “Yahweh of Hosts, if you will really look into the deprivation of your maid and remember me and not forget your maid and give to your maid a male descendant, then I will give him to You until the day of his death, {and he shall not drink either wine or beer,} and shears will never be put to his head. So it happened that she prolonged her praying before the face of Yahweh, and Eli was watching her mouth. As for Hannah, she was speaking with her heart, and her voice could not be heard; merely her lips were moving. As for Eli, he reckoned her to be drunk, so Eli said to her, “How long are you going to make yourself drunk? Put away your wine from you!” Then Hannah replied and said, “No, my lord, I am a woman of a hard-pressed spirit; I have not been drinking either wine or beer; I was just pouring our my soul before the face of Yahweh. Don’t identify your maidservant as having a character of ungodliness, for it is from the enormity of my complaint and my provocation that I spoke as much here.” Then Eli answered and said, “Go into peace, and may the God of Israel grant your request which you requested from Him.” So the woman said, “May your maidservant find grace in your eyes,” and she went along her way {into her lodging} and ate, and her sad-face was not on her anymore. Then they got up early in the morning and worshipped before the face of Yahweh, and then they turned around and went to their house at “The Heights,” and Elqanah knew Hannah his wife, and Yahweh remembered her. So it was for the term of her days Hannah was also pregnant, and she gave birth to a son, and she called his name Samuel - “because I asked for him from Yahweh.” Then her husband Elqanah and all his household went up to sacrifice the holiday sacrifice along with what he vowed to Yahweh, but Hannah did not go up {with him} for, she said to her husband, “Whenever I wean him and the boy is to go up, then he will be seen before the Lord, and he will settle down there forever.” And Elqana her husband said to her, “Do what is good in your eyes. Stay settled down until you have weaned him. May Yahweh indeed confirm what came out of your mouth.” So the woman stayed settled down and nursed her son until she had weaned him. Then she went up with him {to Shiloh} as usual, with a 3-year-old bullock {and bread} and one bushel of meal and a container of wine, and she brought it to the Shiloh house of Yahweh, and the boy was with them. {Then they brought him before the face of Yahweh, and his father slaughtered the sacrifice before the LORD, as he did from holiday to holiday, and he presented the child}, then they slaughtered the bullock, and {Hannah} presented the boy to Eli, and she said, “Please, my master, may your soul live. My master, I am the woman who took a stand beside you in here to pray to Yahweh. It was for this boy that I prayed, and Yahweh granted to me my request which I requested from Him! And so, as for me, I have made him the fulfillment of a request to Yahweh. He shall be the fulfillment of a request to Yahweh all the days which he lives.” Then they bowed down to Yahweh there. (NAW)
In my introductory sermon on 1 Samuel, we followed Hannah to the point where she was praying in the tabernacle for a son, after being heckled by her husband’s other wife about her infertility, so that’s where I’ll pick up again now.
This story with its dramatic irony must have been a family favorite to tell over the years. The grammar of this passage sets up the stark contrast between the perceptions of the two main characters and the word-for-word dialogue that ensued.
Eli sees Hannah acting quietly distraught in the tabernacle and assumes she is drunk.
Now, alcohol was not off-limits to God’s people when they gathered at these religious festivals, but God’s people were to be moderate and self-controlled about it.
Deut 14:22-26 "You shall truly tithe all the increase of your grain that the field produces year by year… or you shall exchange it for money, take the money in your hand, and go to the place which the LORD your God chooses. And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink [sheker/beer?], for whatever your heart desires; you shall eat there before the LORD your God, and you shall rejoice, you and your household.” (NKJV)
But most of the rest of scripture concerning alcohol comes in the form of warnings against getting drunk, most notably Proverbs 20:1 “Wine is a mocker, Strong drink is a brawler, And whoever is led astray by it is not wise.” (NKJV, cf. Gen. 9, Isa 5, 28:7, 56:12, Hab. 2:15, Eph. 5:18)
Alcohol and drugs inhibit people’s self-control and good judgment and open them up to committing further sins against God.
Those substances have been used to excess throughout history in pagan religious practices, and that was one area where Canaanite paganism was leading Israelites astray. Eli’s sons were drunkards, and it was apparently not uncommon to see other Israelites staggering in to the tabernacle drunk after the holy feast (just as Greek paganism later on would influence young Christians in Corinth to get drunk while observing the Lord’s Supper – 1 Cor. 11).
Christianity, unlike paganism, upholds having a “sound mind” (2 Tim. 1:7), “discernment” (Phil. 1:9), and self-control (2 Pet. 1:6),
and that’s one reason why God’s word commanded priests and civil magistrates not to drink while on-duty (Lev. 10:9, Prov. 31:4)
and it also disqualifies people from being prophets, elders, or deacons if alcohol has any control over them (Micah 2:11, 1 Tim. 3).
So, it was right for Eli to speak out against drunkenness; he just misjudged Hannah.
Eli seems to be a bit faulty in his judgment:
He did not stop his sons from their blasphemous behavior as priests,
but he was awful quick to judge a woman who was a regular at the temple and who had not shown a proclivity to drunkenness before.
The Apostle James warned, “let everyone be quick to hear, slow to speak, and slow to anger” (James 1:19, NASB).
Hannah, now having been chided by her husband for not eating and drinking and then chided by her priest for drinking too much, doesn’t explode in anger, she just explains her behavior by saying, “I am a woman of [literally] hard spirit.”
She was “sorrowful/oppressed/troubled.”
Perhaps she is picking up the phrase from Exodus 6:9 the same words, “...the children of Israel... did not heed Moses, because of anguish of spirit and cruel bondage.” (NKJV)
Hanna begs Eli not to identify her as a “worthless/wicked woman,” literally a “daughter of Belial.”
The root meaning of בְּלִיָּעַל has to do with “worthlessness,”
but it isn’t saying that a human life is intrinsically worthless but rather that the person has associated themselves with worthless things that God hates – like idols, lying, stealing, murder, adultery, etc.
So it is judging a person’s character to be ungodly to call them “Belial.”
Ironically, the label will stick to Eli’s own sons in 1 Sam. 2:12.
Hannah explains her unusual way of praying as being “from the enormity/abundance of my complaint and grief” (KJV)/ “my great concern and provocation” (NASB)/ “my great anguish and grief” (NIV)/ “my great anxiety and vexation” (ESV).
The 2nd word is the same as that in v.6 describing Peninnah getting under Hannah’s skin and provoking her to be upset.
Job used the same word to describe his suffering in Job 7:11 “Therefore I will not restrain my mouth; I will speak in the anguish of my spirit, I will complain in the bitterness of my soul.” (NASB)
If I am reading the nuances of Eli’s response rightly (and I might not be), he seems a little reserved.
He does not join in with her like a good pastor in praying for the same thing she has asked for. He seems instead to distance himself by calling it “your request which you have requested.”
Even his benediction seems a little reserved, for he says literally, “go to peace” - using the Hebrew lamed preposition for “to/toward” rather than the beth preposition for “in/with” - as though he’s not sure she’s headed the right direction and isn’t sure he wants to bless her unless she proves herself to be headed the right direction.
This seems to be underscored by his qualification as to which God he was talking about, as if to say, “Woman, you’d better have been praying to the ‘God of Israel,’ and not to any of those Canaanite gods1.”
Nevertheless, we should be gracious toward men whose difficult battles against evil have made them a little rough around the edges.
Eli has had to stand as a bulwark against idolatry and pagan practices in his nation for decades, sometimes not so successfully, but he is continuing to affirm that it is the God of Israel who should be prayed to;
he is still continuing to affirm that this God hears prayer and has the power to answer prayers and to give peace.
Hannah doesn’t sass back; she replies respectfully, “Let your maidservant find favor in your sight.”
And the next time she sees Eli, in v. 26, she again speaks respectfully and shares openly with him.
The oldest-known manuscripts of this passage add that when Hannah went her way, she was going back to the campsite or the inn where the family was staying for the festival week, and she shared a last supper with her husband there before they had to go home the next morning.
What is impressive to me is that after Hannah had been so upset and had prayed to God, she was able to leave this heavy matter in God’s hands and enter into joyful worship of God and family time, even though she could not see the answer to her prayer. Even though her problem was not solved, she was able to trust God so much that she could leave her sad-face behind and cheerfully enjoy a meal with Elqana (and presumably Peninnah too).
This is faith, to be able to leave troubling matters in God’s hands, pouring out your heart to Him and then trusting that He will take that into account and do what’s best, trusting Him so much that you have no reason to remain anxious about it.
Think about what it would have communicated if she had stomped around scowling as she prepared supper (as I know none of you ever do). What would that communicate?
God is unjust. I have to worry about these things for Him.
Life is out of control, and I want everybody around me to feel it too!
Happiness comes from getting your own way.
These are some of the unspoken lies that would embed in her family’s minds if she couldn’t find peace after praying.
Eli’s blessing was already coming into effect on Hannah by the time she got back from praying at the tabernacle!
“Oh what peace we often forfeit; Oh what needless pain we bear, All because we do not carry everything to God in prayer!” (from “What a Friend We Have in Jesus”)
And so the family finished their weeklong retreat at Shiloh with a Sunday morning worship service and a return trip to the mountains of Ephraim2.
Notice the two statements which conclude this section of the story: Elqanah knew Hannah/ the LORD remembered her. I think those statements are very intentionally placed in parallel with one another.
Husbands, when you love your wife, do you maker her feel like God cares for her?
Is it a matter of awe to you that the LORD of Hosts would humble Himself to collaborate with you at all to answer prayers and achieve His will?
Let us be reverent and recognize how holy love is in relationship with God Almighty!
At any rate, this results in 40-odd weeks of pregnancy for Hannah, and then her son is born.
It is curious that Hannah is said in v.20 to be the one who named the child,
but I can imagine that the relationship between father and child is less significant in a polygamous household,
and Elqanah may have recognized what this child meant to Hannah and felt it appropriate for her to give him that name.
He obviously approved of the vow his wife made to dedicate this child to the service of the LORD. If he hadn’t approved, he could have followed the procedure in Numbers 30 and nullified her vow, but since he supported her vow, that meant this child could not be his heir to take over the management of his estate, so that may have been another reason he seemed standoffish.
The name “Samuel” has been interpreted into English a few different ways, but the one that makes most sense to me is, “heard by God3” so, Hannah called this miracle-baby by a name that would testify that God hears prayer.
“Thus she designed upon every mention of his name, to take the comfort to herself and to give God the glory… [She also] intended by this name to put her son in mind of the obligation he was under to be the Lord’s...” ~M. Henry
She must have told so many people the meaning behind that name (“...because I asked for him from the LORD”) that her little explanation was brought over ver batem into the scriptural account and left at that, without even changing the pronoun!
What would your historian put down if he were to write about your life and the things you often say?
Do you have any catchphrases that give frequent glory to God?
When I think of my childhood Coach Jeff Young, the phrase “Man of God” immediately comes to mind because I heard him say it so often.
When I think of Dad’s friend, George Moss, the phrase “Let’s pray” comes to mind because he said it so often.
Or Professor Henry Krabbendam, “The heart of the matter is the matter of the heart”
Or R.C. Sproul “Dust to Glory”
Are there any catchphrases you could develop that would give glory to God?
So, by the time the next Passover rolls around, Hannah has a newborn, but she is not ready to bring him to the Lord’s house yet.
Different manuscripts have different formulations of her statement to this effect and I’m following the Septuagint and Dead Sea Scroll here over the Masoretic text, but they are all agreed on the gist that she wanted to wait until Samuel is weaned.
Only the heads of households were commanded to appear before the Lord on the Israelite holy days (Ex. 23:17), so it was no problem for Hannah to stay home.
It was rather a sign of her devotion to God that even went at other times.
Matthew Henry noted in his commentary, “Those that are detained from public ordinances by the nursing and tending of little children may take comfort from this instance and believe that, if they do that with an eye to God, He will graciously accept them therein...”
The Dead Sea Scroll, which is the oldest-known manuscript of this passage, also mentions that Elqanah was going to pay his tithe at Shiloh, along with his Passover sacrifice and his votive offerings.
The tithe would have been ten percent of his profits over the course of the season.
He apparently had made other vows to give above and beyond the 10% - or perhaps he was, as Jameison, Fausset and Brown suggested in their commentary, expressing concurrence with his wife’s vow by means of an offering.
He was a devout man, and his example of devotion is worth following.
Elqana held his wife accountable to her promise, and she was good on her word too, as hard as it must have been for a mother to part with her only child after two or three4 years with him.
The oldest manuscripts say Hannah brought one three-year-old bull (LXX, DSS, Peshitta), but the Masoretic Hebrew tradition says it was three bulls, so different English versions go different ways on that.
If it was three bulls, Elqanah was wealthy and generous.
If it was only one, they were still fulfilling the law.
We may have to wait until we run into Hannah or Elqana or Eli in heaven and ask them whether it was one or three bulls, and it may not matter enough for them to remember.
It may be that Hannah brought one specifically for the “sacrifice of days” required in Leviticus 12:6-8 to signify purification after recovering from a birth, and that there were other bulls brought along as usual by Elqana for the burnt offering and the peace offering.
The Septuagint and Dead Sea Scroll manuscripts add details along these lines in v.25,
and the offering of a whole ephah-bushel of ground grain would fit closer with the Levitical command to offer 3/10 of an ephah of flour with each bull offered, thus 3 bulls would be 9/10s of an ephah of flour and maybe Elqana just made it a round 10/10s - 1 bushel.
They also brought food offerings of coarsely-ground grain, cooked bread, and wine. But the important thing was that they brought this little boy up the mountain-ridge road 15 miles to the tabernacle at Shiloh.
The wording of the narrative and dialogue in these verses connotes great eagerness or excitement on the part of Hannah to present her son to Eli, and the conversation she has with Eli upon this momentous occasion is recorded in detail to round out the chapter.
She begins with an extremely respectful greeting, calling Eli her “master” as though she were his slave.
Then she says, “May your soul live!” What a great salutation for a believer! (The word “as,” which is used in most English translations, is simply not in the Hebrew text.)
She identifies herself as “that woman” - notice how she doesn’t mention Eli’s mistaken accusation or even his hesitance to get behind her request. From her words, you’d think he had been in full agreement with her prayers all along: “remember how we were standing there together to pray?”
Matthew Henry commented, “Good men ought not to be upbraided with their infirmities and oversights. They have themselves repented of them; let them hear no more of them.”
Then Hannah excitedly relates how God answered her prayer by giving Samuel to her.
She gives all the credit to Jehovah, and His Name is in almost every sentence she utters!
The Hebrew root “sha’al” appears twice in verse 27 and two more times in verse 28. It is hard to bring over all four instances with the same verb in English, so it gets translated “petition,” “ask,” “request,” “lend,” “loan,” “dedicate,” “give,” or “give over,” depending on which version you’re reading.
Now, there are other words in Hebrew that would normally be used for “dedicate” (נזר or חנך) or “loan” (נשׁה or לוה) or “give” (נתנ), but Hanna didn’t use any of those words in v.28; she used the word she had been using all along for “asking” and “granting requests.” It is my belief, therefore, that Hannah’s words in v.28 are a continuation of her testimony to answered prayer rather than a dedicatory statement5.
Nowhere does she speak of the anxiety of separation or loss of him, although the oldest-known manuscript of this passage does have a note to the effect that Hannah left Samuel there at the tabernacle in Shiloh.
The fact that she uses forms of the same word for “request/ask” in the final verse that she did in verses 17, 20, and 27 lead me to believe that she is continuing to say the same thing that she repeated in those verses: “This boy was an answer to prayer; God answers prayer! I asked and I got what I asked for!”
This is Hannah’s consistent message. This is the life lesson she wanted us to learn from her: God answers prayer.
Do you believe that?
What would you do differently if you lived like you really believed God answers prayer?
Well, our narrative closes as Hannah and her family bows in worship,
although there is some debate as to who it says was worshipping.
The 4th century Vaticanus manuscript doesn’t mention anybody worshiping.
The ancient Vulgate, Syriac and Arabic versions say, “they worshipped.”
The Dead Sea Scroll renders it feminine singular, “she worshipped.”
And the more-recent Masoretic manuscripts render it masculine singular, “he worshiped.” Some interpret that “he” as Samuel (Henry, Gill), some as Elqana (K&D, Goldman), and some as Eli (Willett).
From the context, however, each one proves true.
Did Elqana worship God at the tabernacle? Of course.
Did Hanna worship God at the tabernacle? Yes!
But what is even more impressive is that little Samuel worshiped God at the temple.
Wait, is it possible for a two- or three-year-old to worship God? Absolutely.
He might not be able to explain the difference between trans-substantiation and con-substantiation,
but he knows there is a God,
he knows how to bow down on his knees with his face to the ground the way his parents do when they pray;
he knows how to lift his little hands and toddle back and forth with the psalms of praise;
he knows to be kinda quiet and listen to the reading of the Holy Scriptures;
he knows something special is going on when the family travels out of town to the tabernacle and makes burnt offerings and eats the celebratory dinner before the presence of the Lord.
A two- or three-year-old is perfectly capable of that.
The fact that little Samuel worshipped the LORD is also a testimony to the faithfulness of his parents training him how to worship the LORD through their own examples of bowing down in prayer, singing worship music, showing respect to God’s word, and attending worship services.
Parents who don’t model worship before their children and who think their kids will choose to follow their Sunday School teacher’s example over their own poor example are gambling with their children’s eternity – at very high odds!
The role of a father is crucial in establishing the patterns of faith which the next generations will follow. Fathers, your sacrificial commitment to lead family worship times and to risk the embarrassment of bumbling through trying to be spiritual leaders to your family is priceless. Your children will learn from your example, and there is “no greater joy” (3 John 4) than to see God’s blessing fall upon your children – and their children after them! Don’t fail to start when they are little, and don’t give up when it is hard!
LXX |
Brenton(LXX) |
DRB (Vulgate) |
KJV |
NAW |
Masoretic Txt |
1 Ἄνθρωπος ἦν ἐξ Αρμαθαιμ Σιφα ἐξ ὄρους Εφραιμ, καὶ ὄνομα αὐτῷ Ελκανα υἱὸς Ιερεμεηλ υἱοῦ Ηλιου υἱοῦ Θοκε ἐν Νασιβ Εφραιμ. |
1 There was a man of Armathaim Sipha, of mount Ephraim, and his name was Helkana, a son of Jeremeel the son of Elias the son of Thoke, in Nasib Ephraim. |
1 There was a man of Ramathaimsophim, of Mount Ephraim, and his name was Elcana, the son of Jeroham, the son of Eliu, the son of Thohu, the son of Suph, an Ephraimite: |
1 Now there was a certain man of Ramathaimzophim, 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: |
1 Now there was a certain man from Tsophim Heights of the hill-country of Ephraim, and his name was Elqanah, son of Jerocham, son of Elihu, son of Tochu, son of Tsuph, an Ephraimite, |
א וַיְהִי אִישׁ אֶחָד מִן הָרָמָתַיִם צוֹפִים מֵהַר אֶפְרָיִם וּשְׁמוֹ אֶלְקָנָה בֶּן יְרֹחָם בֶּן אֱלִיהוּא בֶּן תֹּחוּ בֶן צוּף אֶפְרָתִי. |
2 καὶ τούτῳ δύο γυναῖκες· ὄνομα τῇ μιᾷ Αννα, καὶ ὄνομα τῇ δευτέρᾳ Φεννανα· καὶ ἦν τῇ Φεννανα παιδία, καὶ τῇ Αννα οὐκ ἦν παιδίον. |
2 And he had two wives; the name of the one was Anna, and the name of the second Phennana. And Phennana had children, but Anna had no child. |
2 And he had two wives, the name of one was Anna, and the name of the other Phenenna. Phenenna had children: but Anna had no children. |
2 And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and X Peninnah had children, but X Hannah had no children. |
2 and two women were [married] to him: the name of the first was Hannah, and the name of the second was Peninnah, and it happened that children were [born] to Peninnah but there were no children [born] to Hannah. |
ב וְלוֹ שְׁתֵּי נָשִׁים שֵׁם אַחַת חַנָּה וְשֵׁם הַשֵּׁנִית פְּנִנָּה וַיְהִי לִפְנִנָּה יְלָדִים וּלְחַנָּה אֵין יְלָדִים. |
3 καὶ ἀνέβαινεν ὁ ἄνθρωπος ἐξ ἡμερῶν εἰς ἡμέρας ἐκ πόλεως αὐτοῦ [ἐξ Αρμαθαιμ] προσκυνεῖν καὶ θύειν τῷ κυρίῳ [θεῷ] σαβαωθB εἰς Σηλω· καὶ ἐκεῖ Ηλι καὶ οἱ δύο υἱοὶ αὐτοῦ Οφνι καὶ Φινεες ἱερεῖς τοῦ κυρίου. |
3 And the man went up from year to year from his city, [from Armathaim], to worship and sacrifice to the Lord [God] of Sabaoth at Selom: and there were Heli & his 2 sons Ophni & Phinees, the priests of the Lord. |
3 And this man went up out of his city upon the appointed days, to adore and to offer sacrifice to the Lord of hosts in Silo. And the two sons of Heli, Ophni and Phinees, were there priests of the Lord. |
3 And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. |
3 And this man went up from his town {of The Heights} holiday-season after holiday-season to worship and to sacrifice to Yahweh of Hosts at Shiloh, for there the two sons of Eli, Hophni and Phinehas, [served as] priests to Yahweh. |
ג וְעָלָה הָאִישׁ הַהוּא מֵעִירוֹ מִיָּמִים יָמִימָה לְהִשְׁתַּחֲוֹת וְלִזְבֹּחַ לַיהוָה צְבָאוֹת בְּשִׁלֹה וְשָׁם שְׁנֵי בְנֵי עֵלִי חָפְנִי וּפִנְחָס כֹּהֲנִים לַיהוָה. |
4 καὶ ἐγενήθη ἡμέρᾳ καὶ ἔθυσεν Ελκανα καὶ ἔδωκεν τῇ Φεννανα γυναικὶ αὐτοῦ καὶ X τοῖς υἱοῖς αὐτῆς καὶ X ταῖς θυγατράσιν αὐτῆς μερίδας· |
4 And the day came, and Helkana sacrificed, and gave portions to his wife Phennana and her children. |
4 Now the day came, and Elcana offered sacrifice, and gave to Phenenna, his wife, and to all her sons and daughters, portions: |
4
And when the time
was that Elkanah |
4 When the holiday would happen and Elqanah would slaughter [a sacrificial-animal], then he would give portions to Peninnah his wife and to all her sons and her daughters, |
ד וַיְהִי הַיּוֹם וַיִּזְבַּח אֶלְקָנָה וְנָתַן לִפְנִנָּה אִשְׁתּוֹ וּלְכָל בָּנֶיהָ וּבְנוֹתֶיהָ מָנוֹת. |
5 καὶ τῇ Αννα ἔδωκεν μερίδα μίαν, [ὅτι οὐκ ἦν αὐτῇ παιδίον·C] πλὴν ὅτι τὴν Ανναν ἠγάπα Ελκανα ὑπὲρ ταύτην, καὶ κύριος ἀπέκλεισεν τὰ περὶ τὴν μήτραν αὐτῆς· |
5 And to Anna he gave a prime portion, [because she had no child], only Helkana loved Anna more than the other; but the Lord had closed her womb. |
5 But to Anna he gave one portion with sorrow, because he loved Anna. And the Lord had shut up her womb. |
5 But unto Hannah he gave a worthy portion; for he loved Hannah: but the LORD had shut up her womb. |
5 but to Hannah he would give one apayim portion {since she didn’t have a child because the Lord had not given a child to her, and also} because it was Hannah whom he loved, even though Yahweh had closed her womb. |
ה וּלְחַנָּה יִתֵּן מָנָה אַחַת אַפָּיִם כִּי אֶת חַנָּה אָהֵב וַיהוָה סָגַר רַחְמָהּ. |
6
[ὅτι οὐκ ἔδωκεν
αὐτῇ κύριος
παιδίον κατὰ
τὴν θλῖψιν αὐτῆς]
καὶ |
6
[For the Lord
gave her no child in her affliction,]
and |
6 Her rival also afflicted her, and troubled her exceedingly, insomuch that she upbraided her, that the Lord had shut up her womb: |
6 And her adversary also provoked her soreE, for to make her fret, because the LORD had shut up her womb x. |
6 Now, her rival would provoke her even to provocation in order to get her to groan because Yahweh had closed her womb instead. |
ו וְכִעֲסַתָּה צָרָתָהּ גַּם כַּעַס בַּעֲבוּר הַרְּעִמָהּ כִּי סָגַר יְהוָה בְּעַד רַחְמָהּ. |
7 X οὕτως ἐποίει ἐνιαυτὸν κατ᾿ ἐνιαυτὸν ἐν τῷ ἀναβαίνειν αὐτὴν εἰς οἶκον κυρίου· καὶ ἠθύμει καὶ ἔκλαιεν καὶ οὐκ ἤσθιεν. |
7
X So
|
7
And thus |
7 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. |
7 And thus it played out year by year, as often as she went up to the house of Yahweh she would cause provocation to her like this, and she would weep and wouldn’t eat. |
ז וְכֵן יַעֲשֶׂה שָׁנָה בְשָׁנָה מִדֵּי עֲלֹתָהּ בְּבֵית יְהוָה כֵּן תַּכְעִסֶנָּה וַתִּבְכֶּה וְלֹא תֹאכַל. |
8 καὶ εἶπεν αὐτῇ Ελκανα ὁ ἀνὴρ αὐτῆς Αννα. [καὶ εἶπεν αὐτῷ Ἰδοὺ ἐγώ, κύριε. καὶ εἶπεν αὐτῇ] Τί [ἐστίν σοι, ὅτι] κλαίεις; καὶ ἵνα τί οὐκ ἐσθίεις; καὶ ἵνα τί τύπτει σε ἡ καρδία σου; οὐκ ἀγαθὸς ἐγώ σοι ὑπὲρ δέκα τέκνα; |
8 And Helkana her husband said to her, Anna: [and she said to him, Here am I, my lord: and he said to her,] What [ails thee that] thou weepest? and why dost thou not eat? and why does thy heart smite thee? am I not better to thee than ten children? |
8 Then Elcana, her husband, said to her: Anna, why weepest thou? and why dost thou not eat? and why dost thou afflict thy heart? Am not I better to thee than ten children? |
8 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? |
8 Now Elqanah her husband said to her, “Hannah, why are you weeping and why are you not eating? And why is your heart breaking? Am I not better to you than ten children?” |
ח וַיֹּאמֶר לָהּ אֶלְקָנָה אִישָׁהּ חַנָּה לָמֶה תִבְכִּי וְלָמֶה לֹא תֹאכְלִי וְלָמֶה יֵרַע לְבָבֵךְ הֲלוֹא אָנֹכִי טוֹב לָךְ מֵעֲשָׂרָה בָּנִים. |
9
καὶ ἀνέστη Αννα
μετὰ τὸ φαγεῖν
αὐτοὺς ἐν Σηλω
|
9
And Anna rose up after they had eaten in Selom, |
9 So Anna arose after she had eaten and drunk in Silo: And Heli, the priest, sitting upon a stool before the door of the temple of the Lord; |
9 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. |
9 Then Hannah got up after eating in Shiloh and after drinking. Now, Eli the priest was sitting on his seat against the door-frame of the temple of Yahweh. |
ט וַתָּקָם חַנָּה אַחֲרֵי אָכְלָה בְשִׁלֹה וְאַחֲרֵי שָׁתֹה וְעֵלִי הַכֹּהֵן יֹשֵׁב עַל הַכִּסֵּא עַל מְזוּזַת הֵיכַל יְהוָה. |
10 καὶ αὐτὴ κατώδυνοςF ψυχῇ καὶ προσηύξατο πρὸς κύριον καὶ κλαίουσα ἔκλαυσεν |
10
And she was very
much grieved in |
10
As [Anna had]
her |
10 And she was [in] bitterness of soul, and prayed unto the LORD, and wept sore. |
10 Meanwhile, she was bitter of soul and prayed to Yahweh and wept intensely. |
י וְהִיא מָרַת נָפֶשׁ וַתִּתְפַּלֵּל עַל יְהוָה וּבָכֹה תִבְכֶּה. |
11 καὶ ηὔξατο εὐχὴν [κυρίῳ] λέγουσα Αδωναι κύριε ελωαι σαβαωθ, ἐὰν ἐπιβλέπων ἐπιβλέψῃς ἐπὶ τὴν ταπείνωσιν τῆς δούλης σου καὶ μνησθῇς μου XXXXX καὶ δῷς τῇ δούλῃ σου σπέρμα ἀνδρῶν, καὶ δώσω αὐτὸν ἐνώπιόν σου δοτὸν ἕως ἡμέρας θανάτου αὐτοῦ, καὶ οἶνον καὶ μέθυσμα οὐ πίεται, καὶ σίδηρος οὐκ ἀναβήσεται ἐπὶ τὴν κεφαλὴν αὐτοῦ. |
11 And she vowed a vow [to the Lord], saying, O Lord God of Sabaoth, if thou welt indeed look upon the humiliation of thine handmaid, and remember me, XXXXX and give to thine handmaid a man-child, then will I indeed dedicate him to thee till the day of his death; and he shall drink no wine nor strong drink, and no razor shall come upon his head. |
11 And she made a vow, saying: O Lord of hosts, if thou wilt look down, and wilt be mindful of me, and not forget thy handmaid, and wilt give to thy servant a manchild: I will give him to the Lord all the days of his life, and no razor shall come upon his head. |
11 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 uponG his head. |
11 Then she vowed a vow and said, “Yahweh of Hosts, if you will really look into the deprivation of your maid and remember me and not forget your maid and give to your maid a male descendant, then I will give him to You until the day of his death, {and he shall not drink either wine or beer,} and shears will never be put to his head. |
יא
וַתִּדֹּר
נֶדֶר וַתֹּאמַר
יְהוָה צְבָאוֹת
אִם רָאֹה תִרְאֶה
בָּעֳנִי
אֲמָתֶךָ
וּזְכַרְתַּנִי
וְלֹא תִשְׁכַּח
אֶת אֲמָתֶךָ
וְנָתַתָּה
לַאֲמָתְךָ
זֶרַע אֲנָשִׁים
וּנְתַתִּיוH
לַ |
12 καὶ ἐγενήθη ὅτε ἐπλήθυνεν προσευχομένη ἐνώπιον κυρίου, καὶ Ηλι ὁ ἱερεὺς ἐφύλαξενI τὸ στόμα αὐτῆς· |
12 And it came to pass, while she was long praying before the Lord, that Heli the priest marked her mouth. |
12 And it came to pass, as she multiplied prayers before the Lord, that Heli observed her mouth. |
12 And it came to pass, as she continued praying before the LORD, that Eli marked her mouth. |
12 So it happened that she prolonged her praying before the face of Yahweh, and Eli was watching her mouth. |
יב וְהָיָה כִּי הִרְבְּתָה לְהִתְפַּלֵּל לִפְנֵי יְהוָה וְעֵלִי שֹׁמֵר אֶת פִּיהָ. |
13 καὶ αὐτὴ ἐλάλει ἐν τῇ καρδίᾳ αὐτῆς, καὶJ τὰ χείλη αὐτῆς ἐκινεῖτο, καὶ φωνὴ αὐτῆς οὐκ ἠκούετο· καὶ ἐλογίσατο αὐτὴν Ηλι εἰς μεθύουσαν. |
13 And she was speaking in her heart, and her lips moved, but her voice was not heard: and Heli accounted her a drunken womanK. |
13 Now Anna spoke in her heart, and only her lips moved, but her voice was not heard [at all]. Heli therefore thought her to be drunk, |
13 Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken. |
13 As for Hannah, she was speaking with her heart, and her voice could not be heard; merely her lips were moving. As for Eli, he reckoned her to be drunk, |
יג וְחַנָּהL הִיא מְדַבֶּרֶת עַל לִבָּהּ רַק שְׂפָתֶיהָ נָּעוֹת וְקוֹלָהּ לֹא יִשָּׁמֵעַ וַיַּחְשְׁבֶהָ עֵלִי לְשִׁכֹּרָה. |
14 καὶ εἶπεν αὐτῇ [τὸ παιδάριον] Ηλι Ἕως πότε μεθυσθήσῃ; περιελοῦ τὸν οἶνόν σου [καὶ πορεύου ἐκ προσώπου κυρίου]. |
14 And [the servant of] Heli said to her, How long wilt thou be drunken? take away thy wine from thee, [and go out from the presence of the Lord.] |
14
And X said to
her: How long wilt thou be drunk? |
14 And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee. |
14 so Eli said to her, “How long are you going to make yourself drunk? Put away your wine from you!” |
יד וַיֹּאמֶר אֵלֶיהָ עֵלִי עַד מָתַי תִּשְׁתַּכָּרִין הָסִירִי אֶת יֵינֵךְ מֵעָלָיִךְ. |
15
καὶ ἀπεκρίθη
Αννα καὶ εἶπεν
Οὐχί, κύριε·
γυνή, ᾗ σκληρὰ
|
15 And Anna answered and said, Nay, my lord, I live in a hard day, and I have not drunk wine or strong drink, and I pour out my soul before the Lord. |
15 Anna answering, said: Not so, my lord: for I am an exceeding unhappy woman, and have drunk neither wine nor any strong drink, but I have poured out my soul before the Lord. |
15 And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD. |
15 Then Hannah replied and said, “No, my lord, I am a woman of a hard-pressed spirit; I have not been drinking either wine or beer; I was just pouring our my soul before the face of Yahweh. |
טו וַתַּעַן חַנָּה וַתֹּאמֶר לֹא אֲדֹנִי אִשָּׁה קְשַׁת רוּחַ אָנֹכִי וְיַיִן וְשֵׁכָר לֹא שָׁתִיתִי וָאֶשְׁפֹּךְ אֶת נַפְשִׁי לִפְנֵי יְהוָה. |
16 μὴ δῷς τὴν δούλην σου εἰς θυγατέρα λοιμήνN, ὅτι ἐκ πλήθους ἀδολεσχίας μου X X X ἐκτέτακα ἕως νῦν. |
16 Count not thy handmaid for a pestilent woman, for by reason of the abundance of my importunity X X X I have continued my prayer until now. |
16 Count not thy handmaid for one of the daughters of Belial: for out of the abundance of my sorrow and grief have I spoken till now. |
16 Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and griefO have I spoken hithertoP. |
16 Don’t identify your maidservant as having a character of ungodliness, for it is from the enormity of my complaint and my provocation that I spoke as much here.” |
טז אַל תִּתֵּן אֶת אֲמָתְךָ לִפְנֵי בַּת בְּלִיָּעַל כִּי מֵרֹב שִׂיחִיQ וְכַעְסִי דִּבַּרְתִּי עַד הֵנָּה. |
17 καὶ ἀπεκρίθη Ηλι καὶ εἶπεν [αὐτῇ] Πορεύου εἰς εἰρήνην·X ὁ θεὸς Ισραηλ δῴη [σοι πᾶνR] αἴτημά σου, ὃ ᾐτήσω παρ᾿ αὐτοῦ. |
17 And Heli answered and said to her, Go in peace: the God of Israel give [thee all] thy petition, which thou hast asked of himS. |
17 Then Heli X X said to her: Go in peace: and the God of Israel grant [thee] thy petition, which thou hast asked of him. |
17 Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him. |
17 Then Eli answered and said, “Go into peace, and may the God of Israel grant your request which you requested from Him.” |
יז וַיַּעַן עֵלִי וַיֹּאמֶר לְכִי לְשָׁלוֹםT וֵאלֹהֵי יִשְׂרָאֵל יִתֵּן אֶת שֵׁלָתֵךְ אֲשֶׁר שָׁאַלְתְּ מֵעִמּוֹ. |
18 καὶ εἶπεν Εὗρεν ἡ δούλη σου χάριν ἐν ὀφθαλμοῖς σου. καὶ ἐπορεύθη ἡ γυνὴ εἰς τὴν ὁδὸν αὐτῆς καὶ εἰσῆλθεν εἰς τὸ κατάλυμα αὐτῆς καὶ ἔφαγεν [μετὰ τοῦ ἀνδρὸς αὐτῆς καὶ ἔπιεν], καὶ τὸ πρόσωπον αὐτῆς οὐ [συνέπεσενU] ἔτι. |
18 And she said, Thine handmaid has found favour in thine eyes: and the woman went her way, and entered into her lodging, and ate [and drank with her husband], and her countenance was no more [sad]. |
18 And she said: Would to God thy handmaid may find grace in thy eyes. So the woman went on her way, and ate, and her countenance was no more [changed]. |
18 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. |
18 So the woman said, “May your maidservant find grace in your eyes,” and she went along her way {into her lodging} and ate, and her sad-face was not on her anymore. |
יח וַתֹּאמֶר תִּמְצָא שִׁפְחָתְךָ חֵן בְּעֵינֶיךָ וַתֵּלֶךְ הָאִשָּׁה לְדַרְכָּהּ אאאאאV וַתֹּאכַל וּפָנֶיהָ לֹא הָיוּ לָהּ עוֹד. |
19
καὶ ὀρθρίζουσιν
τὸ πρωὶ καὶ
προσκυνοῦσιν
Wτῷ
κυρίῳ καὶ
πορεύονται
τὴν ὁδὸν αὐτῶν.
καὶ εἰσῆλθ |
19
And they rise early in the morning, and worship the Lord, and they
go their way: and Helkana went into |
19 And they rose in the morning, and worshipped before the Lord: and they returned, and came into their house at Ramatha. And Elcana knew Anna his wife: And the Lord remembered her. |
19 And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knewX Hannah his wife; and the LORD remembered her. |
19 Then they got up early in the morning and worshipped before the face of Yahweh, and then they turned around and went to their house at “The Heights,” and Elqanah knew Hannah his wife and Yahweh remembered her. |
יט וַיַּשְׁכִּמוּ בַבֹּקֶר וַיִּשְׁתַּחֲווּ לִפְנֵי יְהוָה וַיָּשֻׁבוּ וַיָּבֹאוּ אֶל בֵּיתָם הָרָמָתָה וַיֵּדַע אֶלְקָנָה אֶת חַנָּה אִשְׁתּוֹ וַיִּזְכְּרֶהָ יְהוָה. |
20 καὶ συνέλαβεν X. καὶ ἐγενήθη τῷ καιρῷ τῶν ἡμερῶν καὶ ἔτεκεν υἱόν· καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ Σαμουηλ [καὶ εἶπεν] Ὅτι παρὰ κυρίου [θεοῦ σαβαωθ] ᾐτησάμην αὐτόν. |
and
|
20
And it came to pass when
the time was come about, Anna
conceived and bore a son, and called his name Samuel: because |
20 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. |
20 So it was for the term of her days Hannah was also pregnant, and she gave birth to a son and she called his name Samuel - “because I asked for him from Yahweh.” |
כ וַיְהִי לִתְקֻפוֹתY הַיָּמִים וַתַּהַר חַנָּה וַתֵּלֶד בֵּן וַתִּקְרָא אֶת שְׁמוֹ שְׁמוּאֵל כִּי מֵיְהוָה שְׁאִלְתִּיו. |
21
Καὶ ἀνέβη ὁ
ἄνθρωπος Ελκανα
καὶ πᾶς ὁ οἶκος
αὐτοῦ θῦσαι
|
21
And the man Helkana and all his house went up to offer |
21 And Elcana, her husband, went up, and all his house, to offer to the Lord the solemn sacrifice, and his vow. |
21 And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow. |
21 Then her husband Elqanah and all his household went up to sacrifice the holiday sacrifice along with what he vowed to Yahweh, |
כא וַיַּעַל הָאִישׁ אֶלְקָנָה וְכָל בֵּיתוֹ לִזְבֹּחַ לַיהוָה אֶת זֶבַח הַיָּמִים וְאֶת נִדְרוֹ. |
22 καὶ Αννα οὐκ ἀνέβη μετ᾿ αὐτοῦ, ὅτι εἶπεν τῷ ἀνδρὶ αὐτῆς Ἕως τοῦ ἀναβῆναι τὸ παιδάριον, ἐὰν ἀπογαλακτίσω αὐτό, καὶ ὀφθήσεται τῷ προσώπῳ κυρίου καὶ καθήσεται ἐκεῖ ἕως αἰῶνος. |
22 But Anna did not go up with him, for she said to her husband, [I will not go up] until the child goes up, when I have weaned him, and he shall be presented before the Lord, and he shall abide there continually. |
22 But Anna went not up: for she said to her husband: [I will not go] till the child be weaned, and till I may carry him, that he may appear before the Lord, and may abide always there. |
22 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 abideZ for ever. |
22 but Hannah did not go up {with him} for, she said to her husband, “Whenever I wean him and the boy is to go up, then he will be seen before the Lord, and he will settle down there forever.” |
כב
וְחַנָּה לֹא
עָלָתָה אאAA
כִּי אָמְרָה
לְאִישָׁהּ
עַד
יִגָּמֵלBB
הַנַּעַר
וַהֲבִאֹתִיו
וְנִרְאָה
אֶת
פְּנֵי יְהוָה
וְיָשַׁב
שָׁם |
23 καὶ εἶπεν αὐτῇ Ελκανα ὁ ἀνὴρ αὐτῆς Ποίει τὸ ἀγαθὸν ἐν ὀφθαλμοῖς σου· κάθου, ἕως ἂν ἀπογαλακτίσῃς αὐτό· ἀλλὰ στήσαι κύριος τὸ ἐξελθὸν ἐκ τοῦ στόματός σου. καὶ ἐκάθισεν ἡ γυνὴ καὶ ἐθήλασεν τὸν υἱὸν αὐτῆς, ἕως ἂν ἀπογαλακτίσῃ αὐτόν. |
23 And Helkana her husband said to her, Do that which is good in thine eyes, abide still until thou shalt have weaned him; but may the Lord establish that which comes out of thy mouth: and the woman tarried, and suckled her son until she had weaned him. |
23 And Elcana, her husband, said to her: Do what seemeth good to thee, and stay till thou wean him: [and I pray] that the Lord may fulfil his word. So the woman staid at home, and gave her son suck, till she weaned him. |
23 And Elkanah her husband said unto her, Do what seemeth thee good; tarryDD until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him. |
23 And Elqana her husband said to her, “Do what is good in your eyes. Stay settled down until you have weaned him. May Yahweh indeed confirm what came out of your mouth.” So the woman stayed settled down and nursed her son until she had weaned him. |
כג וַיֹּאמֶר לָהּ אֶלְקָנָה אִישָׁהּ עֲשִׂי הַטּוֹב בְּעֵינַיִךְ שְׁבִי עַד גָּמְלֵךְ אֹתוֹ אַךְ יָקֵם יְהוָה אֶת EEדְּבָרוֹ וַתֵּשֶׁב הָאִשָּׁה וַתֵּינֶק אֶת בְּנָהּ עַד גָמְלָהּ אֹתוֹ. |
24 καὶ ἀνέβη μετ᾿ αὐτοῦ εἰς Σηλωμ XXFF ἐν μόσχῳ τριετίζοντι καὶ ἄρτοις καὶ οιφι σεμιδάλεως καὶ νεβελ οἴνουGG καὶ εἰσῆλθεν εἰς οἶκον κυρίου ἐν Σηλωμ, καὶ τὸ παιδάριον μετ᾿ αὐτῶν. |
24 And she went up with him to Selom with a calf of three years old, and loaves, and an ephah of fine flour, and a bottle of wine: and she entered into the house of the Lord in Selom, and the child with them. |
24 And after she had weaned him, she carried him with her, with three calvesHH, and three bushels of flour, and a bottle of wine, and she brought him to the house of the Lord in Silo. Now the child was as yet very young: |
24 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. |
24 Then she went up with him {to Shiloh} as usual, with a 3-year-old bullock {and bread} and one bushel of meal and a container of wine, and she brought it to the Shiloh house of Yahweh, and the boy was with them. |
כד וַתַּעֲלֵהוּ עִמָּהּ IIxx כַּאֲשֶׁר גְּמָלַתּוּ בְּפָרִים שְׁלֹשָׁה xxJJ וְאֵיפָה אַחַת קֶמַח וְנֵבֶל יַיִן וַתְּבִאֵהוּ בֵית יְהוָה שִׁלוֹ וְהַנַּעַר נָעַרKK. |
25 καὶ προσήγαγον ἐνώπιον κυρίου, καὶ ἔσφαξεν ὁ πατὴρ αὐτοῦ τὴν θυσίαν, ἣν ἐποίει ἐξ ἡμερῶν εἰς ἡμέρας τῷ κυρίῳ, καὶ προσήγαγεν τὸ παιδάριον καὶ ἔσφαξεν τὸν μόσχον. καὶ προσήγαγεν Αννα ἡ μήτηρ τοῦ παιδαρίου πρὸς Ηλι |
25 And they brought him before the Lord; and his father slew his offering which he offered from year to year to the Lord; and he brought near the child, and slew the calf; and Anna the mother of the child brought him to Heli. |
25 And they immolated a calf, and offered the child to Heli. |
25 And they slew a bullock, and brought the child to Eli. |
25 {Then they brought him before the face of Yahweh, and his father slaughtered the sacrifice before the LORD, as he did from holiday to holiday, and he presented the child}, then they slaughtered the bullock, and {Hannah} presented the boy to Eli |
כה LLXXXXXXX וַיִּשְׁחֲטוּ אֶת הַפָּר וַיָּבִיאוּ XMM אֶת הַנַּעַר אֶל עֵלִי. |
26 καὶ εἶπεν Ἐν ἐμοί, κύριε· ζῇ ἡ ψυχή σου X XNN, ἐγὼ ἡ γυνὴ ἡ καταστᾶσα ἐνώπιόν σου X ἐν τῷ προσεύξασθαι πρὸς κύριον· |
26 And she said, I pray thee, my lord, as thy soul liveth, I am the woman that stood in thy presenceOO with thee while praying to the Lord. |
26 And [Anna] said: I beseech thee, my lord, as thy soul liveth, my lord: I am that woman, who stood before thee here praying to the Lord. |
26 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. |
26 and she said, “Please, my master, may your soul live. My master, I am the woman who took a stand beside you in here to pray to Yahweh. |
כו וַתֹּאמֶר בִּיPP אֲדֹנִי חֵי נַפְשְׁךָ אֲדֹנִי אֲנִי הָאִשָּׁה הַנִּצֶּבֶת עִמְּכָה בָּזֶה לְהִתְפַּלֵּל אֶל יְהוָה. |
27 ὑπὲρ τοῦ παιδαρίου τούτου προσηυξάμην, καὶ ἔδωκέν μοι κύριος τὸ αἴτημά μου, ὃ ᾐτησάμην παρ᾿ αὐτοῦ· |
27 For this child I prayed; and the Lord has given me my request that I asked of him. |
27 For this child did I pray, and the Lord hath granted me my petition, which I asked of him. |
27
For this |
27 It was for this boy that I prayed, and Yahweh granted to me my request which I requested from Him! |
כז אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי וַיִּתֵּן יְהוָה לִי אֶת שְׁאֵלָתִי אֲשֶׁר שָׁאַלְתִּי מֵעִמּוֹ. |
28 κἀγὼ κιχρῶ αὐτὸν τῷ κυρίῳ πάσας τὰς ἡμέρας, ἃς ζῇ αὐτός, χρῆσιν τῷ κυρίῳ. X X X X X |
28 And I lend him to the Lord all his days that he lives, a loan to the Lord: ... |
28 Therefore I also have lent him to the Lord all the days of his life, he shall be lent to the Lord. And theyQQ adored the Lord there…. |
28 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. |
28 And so, as for me, I have made him the fulfillment of a request to Yahweh. He shall be the fulfillment of a request to Yahweh all the days which he lives.” Then they bowed down to Yahweh there. |
כח וְגַם אָנֹכִי הִשְׁאִלְתִּהוּRR לַיהוָה כָּל הַיָּמִים אֲשֶׁר הָיָה הוּא שָׁאוּל לַיהוָה וַיִּשְׁתַּחוּ שָׁםSS לַיהוָה. |
1Tsumura offered an alternative interpretation that this “seems to emphasize the personal and intimate relationship of Hannah and Elkanah with ‘Yahweh’… in contrast with Eli’s formal association with the cult… ‘God of Israel’...”
2Gill quotes Abarbinel as saying that “Elkanah had two houses, one at Ramah for Peninnah, and another at Ramatha for Hannah; and that this was Hannah's house, to which they returned and came...”
3So Keil & Delitzsch. Others (McCarter, Gesenius, Driver, Gordon and Tsumura) have suggested that the absence of the letter ayin in Samuel’s name is not due to a lamed-gutteral weakness in the root for “heard” שמע but rather due to it being from a simpler root - “name” שם, rendering, “his name is God,” but that makes less sense to me. Gill cites Kimchi and Hillerus defending “asked of God,” which seems to me (and most other modern commentators) to be a stretch.
4 cf. 2 Macc. 7:27 “...gave thee suck three years and nourished thee.” Gill quotes Jarchi, Kimchi, and Ben Melech as saying it was more like two years. Others have argued for older ages, but it all seems to be conjecture.
5 For the other point of view, viz. Tsumura, “ ‘I also entrust … to...’ The verb (Hi. pf. 1 c.s.) is a perfomative perfect: that is, by uttering these words Hannah performed the act of dedication.”
AMy
original chart includes the NASB and NIV, but their copyright
restrictions have forced me to remove them from the
publicly-available edition of this chart. I have included the ESV in
footnotes when it employs a word not already used by the KJV, NASB,
or NIV. (NAW is my translation.) When a translation adds words not
in the Hebrew text, but does not indicate it has done so by the use
of italics (or greyed-out text), I put the added words in [square
brackets]. When one version chooses a wording which is different
from all the other translations, I underline it. When a
version chooses a translation which, in my opinion, either departs
too far from the root meaning of the Hebrew word or departs too far
from the grammar form of the original text, I use strikeout.
And when a version omits a word which is in the original text, I
insert an X. (I also place an X at the end of a word if the original
word is plural but the English translation is singular.) I
occasionally use colors to help the reader see correlations between
the various editions and versions when there are more than two
different translations of a given word. The only known Dead Sea
Scroll containing any part of 1 Samuel 1 is 4Q51Samuela,
which contains fragments of vs. 9, 11-13, 17-18, and 22-28
(highlighted in purple), and which has been dated between 50-25 B.C.
B cf. synonyms in other Greek translations “στρατιων/soldiers” (Aquila, Symmachus), “δυναμεων/forces” (Theodotian).
C Field mentions no disagreement between Aquila and Symmachus and the LXX here.
DThe LXX appears to have read the first letter of the Hebrew verb as though it were the preposition of comparison [כ] plus the verb עסס, which threw off its translation “as downtrodden,” but it wasn’t thrown too far off.
E Cf. NASB “bitterly”, NIV “ ”, and ESV “grievously”
F cf. synonym in Aquila πικρα
G Cf. NIV “be used on” & ESV “touch”
H4QSama = נתתיהו then appears to follow the LXX with obscured space appropriate for the extra words of the Nazarite avoidance of alcohol, then the verb regarding the razor is a synonym to the MT: עבר (pass over) instead of עלה (go upon).
I cf. synonym in Symmachus παρατηρων
J Theodotian reads with the MT “monon/only” but apparently not Aq. or Sym. NIV followed the LXX here over the MT.
KThe ESV followed the LXX & Vulgate with “her” as the object of the verb and “drunk” as a noun: “took her to be a drunken woman”
L The LXX & DSS do not mention Hannah’s name here, but that makes no difference in meaning.
MCf. multiple Latin mss. which read dies/dierum. Aquila & Symmachus also appear to support the LXX. The DSS are obliterated at this point in the chapter, so they can’t be consulted. Theodotian read with the MT κεκακςμενη το πνευμα.
N Theodotian renders figuratively “as one of the undisciplined/απαιδευτων ones”
OCf. NASB “great concern and provocation,” NIV “great anguish and grief,” and ESV “great anxiety and vexation.” The second word is the same as that in v.6, but is missing in the LXX. The DSS is too obliterated to read here.
P cf. NASB “until now,” NIV “here,” ESV “all along”
QThis is the second time in the Hebrew Bible in which this word is used in the sense of “consideration” instead of “bush” following Deborah’s song in Judges 5; it is also frequent in the first half of Job and in Psalms 55-145.
R The Syriac manuscripts supports this reading as do a couple of the Latin versions.
SCuriously, the NIV follows the LXX instead of the MT in the second half of this verse, but omits three of the words in the LXX, two of which are in the MT.
T cf. halak bshalom in 1 Sam. 29:7; 2 Sam. 3:21-23; 15:9
U Cf. synonym in Symmachus’ version: διετραπη
V The DSS has additional obscured text at this point which matches the LXX “and she went to her lodging”
WAlthough not a significant difference in meaning, Symmachus and Τheodotion both rendered the MT לפני more literally with εις προσωπον/εμπροσθεν
X
This is the simplest literal translation. NAS “had relations
with” and NIV “lay [with]” are
expansions on the meaning.
YThis word appears only 3 other times in scripture: Exod. 34:22, 2 Chr. 24:23, Ps. 19:7 , none inconjunction with “days,” but all having to do with a terminus. This seems to refer to the term of 42 weeks of pregnancy.
Z
cf. NASB “stay,” NIV “live,”
and ESV “dwell”
AA The DSS and LXX agree on the extra words “with him” here, and
BBThe wording and spaces of obscured words of the DSS seem to support the LXX with slight differences in the verbs “until the child can go up when I shall have weaned him” instead of “until the child is weaned and I can bring him” - the meaning is no different, though.
CC The DSS has a curious addition not in the LXX: “and I will give him to be a Nazarite forever, all his days of his life.”
DD NASB “remain,” NIV “stay,” ESV “wait”
EE The LXX and DSS both say “may the Lord establish what comes out of your mouth” (היוצא מפיך).
FFTheodotian’s translation into Greek in the third century AD includes the phrase in the MT (ηνικα απεγαλακτισεν αυτον), but apparently Aquila’s translation and Symmachus’ translation in the second century AD did not include the phrase.
GG cf. synonym in Aquila: αμφορη
HH A couple of Latin versions read with the LXX instead of the MT.
IIThe LXX and DSS both add “into Shiloh” and use slightly different verbiage for “she went up” and “after weaning him” but the meaning is no different.
JJThe MT reads “three bulls” whereas the LXX and DSS render “...a young bull [from the herd] of three years, and bread.” Fields indicates that Symmachus supported the MT whereas Aquila and Theodotian supported the LXX. Keil & Delitzsch, not knowing of the DSS, argued for 3 bulls, saying that one would be used for the dedication and the others would be used for the annual sacrifice, and also that the requisite meal-offering of 1/3 of an ephah of flour for each bull is more than tripled in this offering because there were three bulls, but I don’t find either argument unassailable.
KKThe DSS is obscured at this point, but some scholars believe it agrees here with the LXX “with them” instead of “young.” It’s hard to imagine how the two Hebrew words could be confused optically or audibly, so it appears to be a true variant, but it makes no substantial change in the story either way, and either meaning could have been inferred without the statement.
LLDSS seems to read together with the LXX “[and they brought him before the face of the LORD and his father slaughtered] the sacrifice just as [he did from the days of her days before the LORD and brought the child]” (Bracketed text is obscured in the DSS; there is too much space for the terse reading of the MT.) This may be an editorial insertion, but it is implied in the following verse, so again, it doesn’t change the story.
MMThe spacing of the obscured text in the DSS appears to support the LXX reading which adds the name Hannah and reads אמ as “mother/μητρον” instead of “with” - the original unpointed Hebrew word could have been understood in either sense. Either interpretation could be inferred by the rest of the story, so it is not a significant variant in meaning.
NN NIV followed the LXX in dropping out the 2nd instance of “my lord” in the Hebrew, but the DSS support the MT here.
OO The ESV followed the LXX rather than the MT here, “in your presence.”
PPThe phrase Bi adonai occurs throughout the O.T. in the context of an inferior greeting a superior: Gen. 43:20; 44:18; Exo. 4:10,13; Num. 12:11; Jos. 7:8; Jdg. 6:13,15; 13:8; 1Sa. 1:26; 1Ki. 3:17,26. The Groves-Wheeler Westminister Morphological database interprets the first word as the preposition “to” with the first personal pronomial suffix “me,” but Strong, BDB, and the Open Source Hebrew Bible Parsing interpreted this as a particle of entreaty or respect.
QQSyriac and Arabic are also plural here, as is the Luciani Septuagint; the DSS reads feminine singular “she worshipped.” Each could be inferred as true from the context.
RRThe only other instance of this verb in the Hiphil stem is Ex. 12:36 where the Egyptians gave the Israelites whatever they asked for during the Exodus.
SSThe DSS adds a word, but the text is obscured, presumably, “and she left him,” but this is not supported in the LXX. Once again, the action can be inferred without the explicit statement, so the meaning is not changed.