1-я Царств 1:21

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 Deu 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 a…

The history of Samuel here begins as early as that of Samson did, even before he was born, as afterwards the history of John the Baptist and our blessed Saviour. Some of the scripture-worthies drop out of the clouds, as it were, and their first appearance is in their full growth and lustre. But others are accounted for from the birth, and from the womb, and from the conception. What God says of the prophet Jeremiah is true of all: "Before I formed thee in the belly I knew thee," Jer 1:5. But some great men were brought into the world with more observation than others, and were more early distinguished from common persons, as Samuel for one. God, in this matter, acts as a free agent. The story of Samson introduces him as a child of promise, Jdg. 13. But the story of Samuel introduces him as a child of prayer. Samson's birth was foretold by an angel to his mother; Samuel was asked of God by his mother. Both together intimate what wonders are produced by the word and prayer. Samuel's mother was Hannah, the principal person concerned in the story of this chapter. I. Here is her affliction - she was childless, and this affliction aggravated by her rival's insolence, but in some measure balanced by her husband's kindness (Sa1 1:1-8). II. The prayer and vow she made to God under this affliction, in which Eli the high priest at first censured her, but afterwards encouraged her (Sa1 1:9-18). III. The birth and nursing of Samuel (Sa1 1:19-23) IV. The presenting of him to the Lord (Sa1 1:24-28).