1 Samuel 1:7
Parallel Verses
English Standard Version
So it went on year by year. As often as she went up to the house of the LORD, she used to provoke her. Therefore Hannah wept and would not eat.

King James Bible
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.

American Standard Version
And as he did so year by year, when she went up to the house of Jehovah, so she provoked her; therefore she wept, and did not eat.

Douay-Rheims Bible
And thus she did every year, when the time returned that they went up to the temple of the Lord: and thus she provoked her: but Anna wept, and did not eat.

English Revised Version
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.

Webster's Bible Translation
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.

1 Samuel 1:7 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

Samuel's pedigree. - 1 Samuel 1:1. His father was a man of Ramathaim-Zophim, on the mountains of Ephraim, and named Elkanah. Ramathaim-Zophim, which is only mentioned here, is the same place, according to 1 Samuel 1:3 (comp. with 1 Samuel 1:19 and 1 Samuel 2:11), which is afterwards called briefly ha-Ramah, i.e., the height. For since Elkanah of Ramathaim-Zophim went year by year out of his city to Shiloh, to worship and sacrifice there, and after he had done this, returned to his house to Ramah (1 Samuel 1:19; 1 Samuel 2:11), there can be no doubt that he was not only a native of Ramathaim-Zophim, but still had his home there; so that Ramah, where his house was situated, is only an abbreviated name for Ramathaim-Zophim.

(Note: The argument lately adduced by Valentiner in favour of the difference between these two names, viz., that "examples are not wanting of a person being described according to his original descent, although his dwelling-place had been already changed," and the instance which he cites, viz., Judges 19:16, show that he has overlooked the fact, that in the very passage which he quotes the temporary dwelling-place is actually mentioned along with the native town. In the case before us, on the contrary Ramathaim-Zophim is designated, by the use of the expression "from his city," in 1 Samuel 1:3, as the place where Elkanah lived, and where "his house" (1 Samuel 1:19) was still standing.)

This Ramah (which is invariably written with the article, ha-Ramah), where Samuel was not only born (1 Samuel 1:19.), but lived, laboured, died (1 Samuel 7:17; 1 Samuel 15:34; 1 Samuel 16:13; 1 Samuel 19:18-19, 1 Samuel 19:22-23), and was buried (1 Samuel 25:1; 1 Samuel 28:3), is not a different place, as has been frequently assumed,

(Note: For the different views which have been held upon this point, see the article "Ramah," by Pressel, in Herzog's Cyclopaedia.)

from the Ramah in Benjamin (Joshua 18:25), and is not to be sought for in Ramleh near Joppa (v. Schubert, etc.), nor in Soba on the north-west of Jerusalem (Robinson, Pal. ii. p. 329), nor three-quarters of an hour to the north of Hebron (Wolcott, v. de Velde), nor anywhere else in the tribe of Ephraim, but is identical with Ramah of Benjamin, and was situated upon the site of the present village of er-Rm, two hours to the north-west of Jerusalem, upon a conical mountain to the east of the Nablus road (see at Joshua 18:25). This supposition is neither at variance with the account in 1 Samuel 9-10 (see the commentary upon these chapters), nor with the statement that Ramathaim-Zophim was upon the mountains of Ephraim, since the mountains of Ephraim extended into the tribe-territory of Benjamin, as is indisputably evident from Judges 4:5, where Deborah the prophetess is said to have dwelt between Ramah and Bethel in the mountains of Ephraim. The name Ramathaim-Zophim, i.e., "the two heights (of the) Zophites" appear to have been given to the town to distinguish it from other Ramah's, and to have been derived from the Levitical family of Zuph or Zophai (see 1 Chronicles 6:26, 1 Chronicles 6:35), which emigrated thither from the tribe of Ephraim, and from which Elkanah was descended. The full name, therefore, is given here, in the account of the descent of Samuel's father; whereas in the further history of Samuel, where there was no longer the same reason for giving it, the simple name Ramah is invariably used.

(Note: The fuller and more exact name, however, appears to have been still retained, and the use of it to have been revived after the captivity, in the Ῥαμαθέμ of 1 Macc. 11:34, for which the Codd. have Ῥαθαμεΐ́ν and Ῥαμαθαΐ́μ, and Josephus Ῥαμαθά, and in the Arimathaea of the gospel history (Matthew 27:57). "For the opinion that this Ramathaim is a different place from the city of Samuel, and is to be sought for in the neighbourhood of Lydda, which Robinson advocates (Pal. iii. p. 41ff.), is a hasty conclusion, drawn from the association of Ramathaim with Lydda in 1 Macc. 11:34, - the very same conclusion which led the author of the Onomasticon to transfer the city of Samuel to the neighbourhood of Lydda" (Grimm on 1 Macc. 11:34).

The connection between Zophim and Zuph is confirmed by the fact that Elkanah's ancestor, Zuph, is called Zophai in 1 Chronicles 6:26, and Zuph or Ziph in 1 Chronicles 6:35. Zophim therefore signifies the descendants of Zuph or Zophai, from which the name "land of Zuph," in 1 Samuel 9:5, was also derived (see the commentary on this passage). The tracing back of Elkanah's family through four generations to Zuph agrees with the family registers in 1 Chronicles 6, where the ancestors of Elkanah are mentioned twice, - first of all in the genealogy of the Kohathites (1 Chronicles 6:26), and then in that of Heman, the leader of the singers, a grandson of Samuel (1 Chronicles 6:33), - except that the name Elihu, Tohu, and Zuph, are given as Eliab, Nahath, and Zophai in the first instance, and Eliel, Toah, and Ziph (according to the Chethibh) in the second, - various readings, such as often occur in the different genealogies, and are to be explained partly from the use of different forms for the same name, and partly from their synonymous meanings. Tohu and Toah, which occur in Arabic, with the meaning to press or sink in, are related in meaning to nachath or nuach, to sink or settle down.

From these genealogies in the Chronicles, we learn that Samuel was descended from Kohath, the son of Levi, and therefore was a Levite. It is no valid objection to the correctness of this view, that his Levitical descent is never mentioned, or that Elkanah is called an Ephrathite. The former of these can very easily be explained from the fact, that Samuel's work as a reformer, which is described in this book, did not rest upon his Levitical descent, but simply upon the call which he had received from God, as the prophetic office was not confined to any particular class, like that of priest, but was founded exclusively upon the divine calling and endowment with the Spirit of God. And the difficulty which Ngelsbach expresses in Herzog's Cycl., viz., that "as it was stated of those two Levites (Judges 17:7; Judges 19:1), that they lived in Bethlehem and Ephraim, but only after they had been expressly described as Levites, we should have expected to find the same in the case of Samuel's father," is removed by the simple fact, that in the case of both those Levites it was of great importance, so far as the accounts which are given of them are concerned, that their Levitical standing should be distinctly mentioned, as is clearly shown by Judges 17:10, Judges 17:13, and Judges 19:18; whereas in the case of Samuel, as we have already observed, his Levitical descent had no bearing upon the call which he received from the Lord. The word Ephrathite does not belong, so far as the grammatical construction is concerned, either to Zuph or Elkanah, but to "a certain man," the subject of the principal clause, and signifies an Ephraimite, as in Judges 12:5 and 1 Kings 11:26, and not an inhabitant of Ephratah, i.e., a Bethlehemite, as in 1 Samuel 17:12 and Ruth 1:2; for in both these passages the word is more precisely defined by the addition of the expression "of Bethlehem-Judah," whereas in this verse the explanation is to be found in the expression "of Mount Ephraim." Elkanah the Levite is called an Ephraimite, because, so far as his civil standing was concerned, he belonged to the tribe of Ephraim, just as the Levite in Judges 17:7 is described as belonging to the family of Judah. The Levites were reckoned as belonging to those tribes in the midst of which they lived, so that there were Judaean Levites, Ephraimitish Levites, and so on (see Hengstenberg, Diss. vol. ii. p. 50). It by no means follows, however, from the application of this term to Elkanah, that Ramathaim-Zophim formed part of the tribe-territory of Ephraim, but simply that Elkanah's family was incorporated in this tribe, and did not remove till afterwards to Ramah in the tribe of Benjamin. On the division of the land, dwelling-places were allotted to the Levites of the family of Kohath, in the tribes of Ephraim, Dan, and Manasseh (Joshua 21:5, Joshua 21:21.). Still less is there anything at variance with the Levitical descent of Samuel, as Thenius maintains, in the fact that he was dedicated to the Lord by his mother's vow, for he was not dedicated to the service of Jehovah generally through this view, but was set apart to a lifelong service at the house of God as a Nazarite (1 Samuel 1:11, 1 Samuel 1:22); whereas other Levites were not required to serve till their twenty-fifth year, and even then had not to perform an uninterrupted service at the sanctuary. On the other hand, the Levitical descent of Samuel receives a very strong confirmation from his father's name. All the Elkanahs that we meet with in the Old Testament, with the exception of the one mentioned in 2 Chronicles 28:7, whose genealogy is unknown, can be proved to have been Levites; and most of them belong to the family of Korah, from which Samuel was also descended (see Simonis, Onomast. p. 493). This is no doubt connected in some way with the meaning of the name Elkanah, the man whom God has bought or acquired; since such a name was peculiarly suitable to the Levites, whom the Lord had set apart for service at the sanctuary, in the place of the first-born of Israel, whom He had sanctified to himself when He smote the first-born of Egypt (Numbers 3:13., Numbers 3:44.; see Hengstenberg, ut sup.).

1 Samuel 1:7 Parallel Commentaries

Treasury of Scripture Knowledge


1 Samuel 2:19 Moreover his mother made him a little coat, and brought it to him from year to year...

when she. or, from the time that she [heb] from her going up

Cross References
1 Samuel 1:6
And her rival used to provoke her grievously to irritate her, because the LORD had closed her womb.

1 Samuel 1:8
And Elkanah, her husband, said to her, "Hannah, why do you weep? And why do you not eat? And why is your heart sad? Am I not more to you than ten sons?"

Psalm 102:4
My heart is struck down like grass and has withered; I forget to eat my bread.

Jeremiah 41:5
eighty men arrived from Shechem and Shiloh and Samaria, with their beards shaved and their clothes torn, and their bodies gashed, bringing grain offerings and incense to present at the temple of the LORD.

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