1 Samuel 1:2
He had two wives, one named Hannah and the other Peninnah. And Peninnah had children, but Hannah had none.
He had two wives
In the ancient Near Eastern context, polygamy was a common practice, especially among those who were wealthy or of high status. The Hebrew word for "wives" is "נָשִׁים" (nashim), which is the plural form of "אִשָּׁה" (ishah), meaning "woman" or "wife." This practice, while not God's original design for marriage as seen in Genesis 2:24, was tolerated in certain periods of Israel's history. The presence of two wives sets the stage for the familial tension and personal struggles that will unfold in the narrative.

one named Hannah
The name "Hannah" (חַנָּה) means "grace" or "favor" in Hebrew. This name is significant as it reflects the grace that God will eventually bestow upon her. Hannah's account is one of deep personal anguish and fervent prayer, and her name foreshadows the divine favor she will receive. Her character is a model of faith and perseverance, embodying the grace that her name signifies.

and the other Peninnah
Peninnah's name (פְּנִנָּה) is derived from a word meaning "pearl" or "coral," suggesting something of value or beauty. However, in the narrative, Peninnah's role is more complex, as she becomes a source of provocation and distress for Hannah. Her presence in the account highlights the cultural and personal challenges of polygamous relationships, where rivalry and jealousy often arose.

And Peninnah had children
The ability to bear children was highly valued in ancient Israelite society, as children were seen as a blessing from God and a means of continuing the family lineage. Peninnah's fertility is contrasted with Hannah's barrenness, setting up a dynamic of tension and competition. The Hebrew word for "children" is "יְלָדִים" (yeladim), emphasizing the blessing and social status that Peninnah enjoyed.

but Hannah had none
Hannah's barrenness is a central theme in this narrative. In the cultural context, a woman's worth was often measured by her ability to bear children, and barrenness was seen as a source of shame and social stigma. The Hebrew word for "none" is "אֵין" (ein), indicating the absence or lack of something. Hannah's childlessness is not just a personal sorrow but a societal burden, which she bears with grace and faith. Her account is a powerful testament to the transformative power of prayer and God's ability to bring life and hope out of barrenness.

Persons / Places / Events
1. Elkanah
A man from the hill country of Ephraim, who is the husband of both Hannah and Peninnah. His account sets the stage for the birth of Samuel, a significant prophet in Israel's history.

2. Hannah
One of Elkanah's wives, who is initially barren. Her deep faith and fervent prayers are central to the account, leading to the birth of Samuel.

3. Peninnah
Elkanah's other wife, who has children. Her relationship with Hannah is marked by rivalry and tension, highlighting themes of jealousy and provocation.

4. Ramah
The hometown of Elkanah and his family, located in the hill country of Ephraim. It serves as the backdrop for the family's annual pilgrimage to Shiloh.

5. Shiloh
The religious center where the tabernacle was located during this period. It is where Elkanah and his family go to worship and offer sacrifices to the Lord.
Teaching Points
Faith in Adversity
Hannah's account teaches us to maintain faith and trust in God even when faced with personal trials and societal pressures.

The Power of Prayer
Hannah's fervent prayers demonstrate the importance of bringing our deepest desires and struggles before God, trusting in His timing and will.

God's Sovereignty
The account underscores God's control over life's circumstances, including the opening and closing of the womb, reminding us of His ultimate authority.

Handling Rivalry and Jealousy
The tension between Hannah and Peninnah offers lessons on dealing with interpersonal conflicts and the destructive nature of envy.

Hope and Patience
Hannah's eventual blessing of a child after years of waiting encourages believers to remain hopeful and patient for God's promises to be fulfilled.
Bible Study Questions
1. How does the account of Hannah and Peninnah challenge us to respond to personal trials and rivalries in our own lives?

2. In what ways can Hannah's example of prayer inspire us to deepen our own prayer life, especially in times of distress?

3. How does the theme of God's sovereignty in 1 Samuel 1:2 provide comfort and assurance in uncertain situations we face today?

4. What lessons can we learn from the relationship dynamics between Hannah and Peninnah about handling jealousy and provocation in our relationships?

5. How can the accounts of other barren women in the Bible, such as Sarah and Elizabeth, enhance our understanding of God's faithfulness and timing in our lives?
Connections to Other Scriptures
Genesis 16
The account of Sarah and Hagar parallels the dynamic between Hannah and Peninnah, with themes of barrenness, rivalry, and divine intervention.

Luke 1
The account of Elizabeth, who, like Hannah, was barren before God intervened, drawing a parallel between the miraculous births of Samuel and John the Baptist.

Psalm 113:9
This verse speaks of God granting the barren woman a home, making her a joyful mother of children, reflecting God's power to change circumstances.
A Hebrew FamilyB. Dale 1 Samuel 1:1-8
Anomalies of ProvidenceW. G. Blaikie, D. D.1 Samuel 1:2-7
Childless ParentsA. Whyte, D. D.1 Samuel 1:2-7
Hannah the MatronT. Guthrie, D. D.1 Samuel 1:2-7
Polygamy not PrimevalArgyll, Unity of Nature.1 Samuel 1:2-7
The Folly of PolygamyT. E. Redwar, M. A.1 Samuel 1:2-7
People
Eli, Elihu, Elkanah, Ephah, Hannah, Hophni, Jeroham, Peninnah, Phinehas, Samuel, Tohu, Zuph
Places
Ramah, Ramathaim-zophim, Shiloh
Topics
Hannah, Named, None, Peninnah, Penin'nah, Wives
Dictionary of Bible Themes
1 Samuel 1:2

     5720   mothers, examples

1 Samuel 1:1-5

     4438   eating

1 Samuel 1:1-8

     5717   monogamy

1 Samuel 1:1-20

     5225   barrenness
     5733   pregnancy

1 Samuel 1:2-7

     1651   numbers, 1-2

Library
Of Self-Annihilation
Of Self-Annihilation Supplication and sacrifice are comprehended in prayer, which, according to S. John, is "an incense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse that "unto the Angel was given much incense, that he should offer it with the prayers of all Saints'' (Chap. viii. 3). Prayer is the effusion of the heart in the Presence of God: "I have poured out my soul before God" saith the mother of Samuel. (1 Sam. i. 15) The prayer of the wise men at the feet of
Madame Guyon—A Short and Easy Method of Prayer

Prayer and Sacrifice Explained by the Similitude of a Perfume --Our Annihilation in this Sacrifice --Solidity and Fruitfulness of this Prayer as Set Forth in The
Prayer ought to be both petition and sacrifice. Prayer, according to the testimony of St John, is an incense, whose perfume rises to God. Therefore it is said in the Revelation (chap. viii. 3), that an angel held a censer, which contained the incense of the prayers of saints. Prayer is an outpouring of the heart in the presence of God. "I have poured out my soul before the Lord," said the mother of Samuel (1 Sam. i. 15). Thus the prayers of the Magi at the feet of the infant Jesus in the stable of
Jeanne Marie Bouvières—A Short Method Of Prayer And Spiritual Torrents

Home Dedication.
"The rose was rich in bloom on Sharon's plain, When a young mother with her first born thence Went up to Zion, for the boy was vowed Unto the Temple-service; by the hand She led him, and her silent soul, the while, Oft as the dewy laughter of his eye Met her sweet serious glance, rejoiced to think That aught so pure, so beautiful, was hers, To bring before her God!" Beautiful thought, and thrice beautiful deed,--fresh from the pure fount of maternal piety! The Hebrew mother consecrating her first-born
Samuel Philips—The Christian Home

John Newton 1Sam 1:10,18

John Newton—Olney Hymns

Hwochow Women's Bible Training School
COURSE OF STUDY FIRST TERM Book of Genesis. Gospel according to St. Luke or St. Mark. Acts of the Apostles, chapters i. to ix. "A Synopsis of the Central Themes of the Holy Bible." Reading Lessons, with necessary Explanation and Writing of Chinese Character. Arithmetic. Singing and Memorisation of Hymns. SECOND TERM Book of Exodus, Numbers, and 1 Samuel i. to xvi. The Gospel according to St. John. The Epistle of St James. "A Synopsis of the Central Themes of the Holy Bible"--(continued). Reading
A. Mildred Cable—The Fulfilment of a Dream of Pastor Hsi's

The Love of the Holy Spirit in Us.
"O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not."--Matt. xxvii. 37. The Scripture teaches not only that the Holy Spirit dwells in us, and with Him Love, but also that He sheds abroad that Love in our hearts. This shedding abroad does not refer to the coming of the Holy Spirit's Person, for a person can not be shed abroad. He comes, takes possession, and dwells in us; but that which is shed abroad
Abraham Kuyper—The Work of the Holy Spirit

The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

And V the Kingdom Undivided and the Kingdom Divided
THE HISTORICAL BOOKS: I and II Samuel. I and II Kings. I and II Chronicles. NOTE.--As these three pairs of books are so closely related in their historical contents, it is deemed best to study them together, though they overlap the two divisions of IV and V. I. CHARTS Chart A. General Contents +--+ " I AND II SAMUEL " +-------------+-----+------+ "Samuel "Saul "David " +-------------+-----+------+----------+ " " " " I AND II KINGS "NOTE.--Biblical
Frank Nelson Palmer—A Bird's-Eye View of the Bible

Divers Matters.
I. Beth-cerem, Nehemiah 3:14. "The stones, as well of the altar, as of the ascent to the altar, were from the valley of Beth-cerem, which they digged out beneath the barren land. And thence they are wont to bring whole stones, upon which the working iron came not." The fathers of the traditions, treating concerning the blood of women's terms, reckon up five colours of it; among which that, "which is like the water of the earth, out of the valley of Beth-cerem."--Where the Gloss writes thus, "Beth-cerem
John Lightfoot—From the Talmud and Hebraica

Ramah. Ramathaim Zophim. Gibeah.
There was a certain Ramah, in the tribe of Benjamin, Joshua 18:25, and that within sight of Jerusalem, as it seems, Judges 19:13; where it is named with Gibeah:--and elsewhere, Hosea 5:8; which towns were not much distant. See 1 Samuel 22:6; "Saul sat in Gibeah, under a grove in Ramah." Here the Gemarists trifle: "Whence is it (say they) that Ramah is placed near Gibea? To hint to you, that the speech of Samuel of Ramah was the cause, why Saul remained two years and a half in Gibeah." They blindly
John Lightfoot—From the Talmud and Hebraica

The King --Continued.
The years thus well begun are, in the historical books, characterized mainly by three events, namely, the bringing up of the ark to the newly won city of David, Nathan's prophecy of the perpetual dominion of his house, and his victories over the surrounding nations. These three hinges of the narrative are all abundantly illustrated in the psalms. As to the first, we have relics of the joyful ceremonial connected with it in two psalms, the fifteenth and twenty-fourth, which are singularly alike not
Alexander Maclaren—The Life of David

Nature of Covenanting.
A covenant is a mutual voluntary compact between two parties on given terms or conditions. It may be made between superiors and inferiors, or between equals. The sentiment that a covenant can be made only between parties respectively independent of one another is inconsistent with the testimony of Scripture. Parties to covenants in a great variety of relative circumstances, are there introduced. There, covenant relations among men are represented as obtaining not merely between nation and nation,
John Cunningham—The Ordinance of Covenanting

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is
John Bunyan—The Works of John Bunyan Volumes 1-3

Samuel
Alike from the literary and the historical point of view, the book[1] of Samuel stands midway between the book of Judges and the book of Kings. As we have already seen, the Deuteronomic book of Judges in all probability ran into Samuel and ended in ch. xii.; while the story of David, begun in Samuel, embraces the first two chapters of the first book of Kings. The book of Samuel is not very happily named, as much of it is devoted to Saul and the greater part to David; yet it is not altogether inappropriate,
John Edgar McFadyen—Introduction to the Old Testament

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