And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:
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EXPOSITORY (ENGLISH BIBLE)1 Samuel 1:4. Portions — Of those parts of the peace-offerings which belonged to the offerer. These were the whole, except the fat, which belonged to the Lord, and the breast and right shoulder, which were due to the priest, Leviticus 7:34; with the rest the sacrificer made a feast for himself, his family, and friends, giving to every one a portion of the sacrifice, as the master of the feast used to do to the guests. And they ate all before the Lord, and hereby were supposed to have communion with him, by partaking with him of his sacrifices, which had been offered to him at his altar.Exodus 34:23; Deuteronomy 16:16 fell into desuetude or great irregularity, and this one feast (see the marginal reference), which may have coincided with the Feast of Pentecost or tabernacles, may have been substituted for them.
The Lord of Hosts - This title of Yahweh which, with some variations, is found upward of 260 times in the Old Testament, occurs here for the first time. The meaning of the word "hosts" is doubtless the same as that of "army" Daniel 4:35 and includes all the myriads of holy Angels who people the celestial spheres 1 Kings 22:19. It is probably with reference to the idolatrous worship of the Host of heaven that the title the "Lord of Hosts" was given to the true God, as asserting His universal supremacy (see Nehemiah 9:6). In the New Testament the phrase only occurs once James 5:4.
And the two sons ... - It should be, "and there the two sons of Eli, Hophni and Phinehas, were priests to the Lord," i. e. performed the functions of priests, in the old age of Eli 1 Samuel 4:18, who is represented 1 Samuel 1:9 as sitting on a seat in the temple. The reading of the Greek Version "Eli was there, and his two sons, Hophni and Phinehas, priests of the Lord," is quite unnecessary, and indeed destroys the sense. The information here given concerning the sons of Eli is followed up in 1 Samuel 2:12 ff.. To wit, out of the sacrifice of his peace-offerings, the greatest part whereof fell to the offerer, and was eaten by him and his friends or guests before the Lord, Le 3 Le 7 Deu 12:12 16:11; and out of this he gave them all parts or portions, as the master of the feast used to do to guests.
he gave to Peninnah his wife, and to all her sons and her daughters, portions; parts of the offering, everyone a part, or portion; by which it appears, that this was a peace offering he offered, the greater part of which belonged to the owner, and which he made a feast of for his family and friends; see Deuteronomy 12:5. Jerom (g) interprets these portions of garments.And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:
EXEGETICAL (ORIGINAL LANGUAGES)4. offered] sacrificed, as in 1 Samuel 1:3. His sacrifice was a thank-offering, for it was only of the thank-offerings that the worshippers partook (Leviticus 7:11-18).
he gave] The tenses in 1 Samuel 1:4-7 express repeated action: “he used to give: her adversary used to provoke her.”
portions] Of the victims sacrificed. Cp. 1 Samuel 9:23.Genesis 2:4). The genealogy only goes back as far as Perez, because he was the founder of the family of Judah which was named after him (Numbers 26:20), and to which Elimelech and Boaz belonged. Perez, a son of Judah by Tamar (Genesis 38:29), begat Hezrom, who is mentioned in Genesis 46:12 among the sons of Judah who emigrated with Jacob into Egypt, although (as we have shown in our comm. on the passage) he was really born in Egypt. Of this son Ram (called Aram in the Sept. Cod. Al., and from that in Matthew 1:3) nothing further is known, as he is only mentioned again in 1 Chronicles 2:9. His son Amminidab was the father-in-law of Aaron, who had married his daughter (Exodus 6:23), and the father of Nahesson (Nahshon), the tribe-prince of the house of Judah in the time of Moses (Numbers 1:7; Numbers 2:3; Numbers 7:12). According to this there are only four or five generations to the 430 years spent by the Israelites in Egypt, if we include both Perez and Nahesson; evidently not enough for so long a time, so that some of the intermediate links must have been left out even here. But the omission of unimportant members becomes still more apparent in the statement which follows, viz., that Nahshon begat Salmah, and Salmah Boaz, in which only two generations are given for a space of more than 250 years, which intervened between the death of Moses and the time of Gideon. Salmah (שׂלמה or שׂלמא, 1 Chronicles 2:11) is called Salmon in Ruth 4:21; a double form of the name, which is to be explained form the fact that Salmah grew out of Salmon through the elision of the n, and that the terminations an and on are used promiscuously, as we may see from the form שׁריה in Job 41:18 when compared with שׁרין in 1 Kings 22:34, and שׁריון in 1 Samuel 17:5, 1 Samuel 17:38 (see Ewald, 163-4). According to the genealogy of Christ in Matthew 1:5, Salmon married Rahab; consequently he was a son, or at any rate a grandson, of Nahshon, and therefore all the members between Salmon and Boaz have been passed over. Again, the generations from Boaz to David (Ruth 4:21, Ruth 4:22) may possibly be complete, although in all probability one generation has been passed over even here between Obed and Jesse. It is also worthy of notice that the whole chain from Perez to David consists of ten links, five of which (from Perez to Nahshon) belong to the 430 years of the sojourn in Egypt, and five (from Salmon to David) to the 476 years between the exodus from Egypt and the death of David. This symmetrical division is apparently as intentional as the limitation of the whole genealogy to ten members, for the purpose of stamping upon it through the number ten as the seal of completeness the character of a perfect, concluded, and symmetrical whole.
The genealogy closes with David, an evident proof that the book was intended to give a family picture form the life of the pious ancestors of this great and godly king of Israel. But for us the history which points to David acquires a still higher signification, from the fact that all the members of the genealogy of David whose names occur here are also found in the genealogy of Jesus Christ. "The passage is given by Matthew word for word in the genealogy of Christ, that we may see that this history looks not so much to David as to Jesus Christ, who was proclaimed by all as the Saviour and Redeemer of the human race, and that we may learn with what wonderful compassion the Lord raises up the lowly and despised to the greatest glory and majesty" (Brentius).
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