1 Samuel 1:27
For this child I prayed; and the LORD has given me my petition which I asked of him:
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EXPOSITORY (ENGLISH BIBLE)
1:19-28 Elkanah and his family had a journey before them, and a family of children to take with them, yet they would not move till they had worshipped God together. Prayer and provender do not hinder a journey. When men are in such haste to set out upon journeys, or to engage in business, that they have not time to worship God, they are likely to proceed without his presence and blessing. Hannah, though she felt a warm regard for the courts of God's house, begged to stay at home. God will have mercy, and not sacrifice. Those who 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 duty in a right spirit, God will graciously accept them therein. Hannah presented her child to the Lord with a grateful acknowledgment of his goodness in answer to prayer. Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. The child Samuel early showed true piety. Little children should be taught to worship God when very young. Their parents should teach them in it, bring them to it, and put them on doing it as well as they can; God will graciously accept them, and will teach them to do better.As thy soul liveth - This oath is unique to the Books of Samuel, in which it occurs six times, and to the Books of Kings, in which however, it is found only once. See the note to 1 Samuel 1:11. 24. three bullocks—The Septuagint renders it "a bullock of three years old"; which is probably the true rendering. No text from Poole on this verse. For this child I prayed,.... Which she now had in her hand, and was presenting to Eli:

and the Lord hath given me my petition which I asked of him; and which he also desired might be granted her, or foretold that it would be, 1 Samuel 1:17 though perhaps he knew not then particularly what it was she asked; nor did she acquaint him with it at parting, as she now did, having obtained of the Lord what she was so solicitous for, and now makes mention of with thankfulness.

For this child I prayed; and the LORD hath given me my petition which I asked of him:
EXEGETICAL (ORIGINAL LANGUAGES)
When Elkanah went up again with his family to Shiloh, to present his yearly sacrifice and his vow to the Lord, Hannah said to her husband that she would not go up till she had weaned the boy, and could present him to the Lord, that he might remain there for ever. הימים זבח, the sacrifice of the days, i.e., which he was accustomed to offer on the days when he went up to the sanctuary; really, therefore, the annual sacrifice. It follows from the expression "and his vow," that Elkanah had also vowed a vow to the Lord, in case the beloved Hannah should have a son. The vow referred to the presentation of a sacrifice. And this explains the combination of את־נדרו with לזבּח.

(Note: The lxx add to τὰς εὐχὰς αὐτοῦ the clause καὶ πάσας τὰς δεκάτας τῆς γῆς αὐτοῦ ("and all the tithes of his land"). This addition is just as arbitrary as the alteration of the singular נדרו into the plural τὰς εὐχὰς αὐτοῦ. The translator overlooked the special reference of the word נדרו to the child desired by Elkanah, and imagined - probably with Deuteronomy 12:26-27 in his mind, where vows are ordered to be paid at the sanctuary in connection with slain offerings and sacrificial meals - that when Elkanah made his annual journey to the tabernacle he would discharge all his obligations to God, and consequently would pay his tithes. The genuineness of this additional clause cannot be sustained by an appeal to Josephus (Ant. v. 10, 3), who also has δεκάτας τε ἔφερον, for Josephus wrote his work upon the basis of the Alexandrian version. This statement of Josephus is only worthy of notice, inasmuch as it proves the incorrectness of the conjecture of Thenius, that the allusion to the tithes was intentionally dropped out of the Hebrew text by copyists, who regarded Samuel's Levitical descent as clearly established by 1 Chronicles 6:7-13 and 1 Chronicles 6:19-21. For Josephus (l. c. 2) expressly describes Elkanah as a Levite, and takes no offence at the offering of tithes attributed to him in the Septuagint, simply because he was well acquainted with the law, and knew that the Levites had to pay to the priests a tenth of the tithes that they received from the other tribes, as a heave-offering of Jehovah (Numbers 18:26.; cf. Nehemiah 10:38). Consequently the presentation of tithe on the part of Elkanah, if it were really well founded in the biblical text, would not furnish any argument against his Levitical descent.)

Weaning took place very late among the Israelites. According to 2 Macc. 7:28, the Hebrew mothers were in the habit of suckling their children for three years. When the weaning had taken place, Hannah would bring her son up to the sanctuary, to appear before the face of the Lord, and remain there for ever, i.e., his whole life long. The Levites generally were only required to perform service at the sanctuary from their twenty-fifth to their fiftieth year (Numbers 8:24-25); but Samuel was to be presented to the Lord immediately after his weaning had taken place, and to remain at the sanctuary for ever, i.e., to belong entirely to the Lord. To this end he was to receive his training at the sanctuary, that at the very earliest waking up of his spiritual susceptibilities he might receive the impressions of the sacred presence of God. There is no necessity, therefore, to understand the word גּמל (wean) as including what followed the weaning, namely, the training of the child up to his thirteenth year (Seb. Schmidt), on the ground that a child of three years old could only have been a burden to Eli: for the word never has this meaning, not even in 1 Kings 11:20; and, as O. v. Gerlach has observed, his earliest training might have been superintended by one of the women who worshipped at the door of the tabernacle (1 Samuel 2:22).

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