1 Samuel 1:4

4. offered] sacrificed, as in 1Sa_1:3. His sacrifice was a thank-offering, for it was only of the thank-offerings that the worshippers partook (Lev_7:11-18).

he gave] The tenses in 1Sa_1:4-7 express repeated action: “he used to give: her adversary used to provoke her.”

portions] Of the victims sacrificed. Cp. 1Sa_9:23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

1Sa 1:4 And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:

Ver. 4. And when the time was that Elkanah offered.] He did not forbear to offer, because the priests were wicked and slubbering, as some weak ones did, {1Sa 2:17} abhorring God’s sacrifice for their sakes: wherein they are said to have transgressed, even to a cry.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Sa 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, Lev 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:4 sacrifice . . . portions of the meat: Certain sacrifices involved sharing part of the sacrificial animal in a communal meal (see Lev 7:11-34).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

when . . . Elkanah offered, he gave to Peninnah . . . portions--The offerer received back the greater part of the peace offerings, which he and his family or friends were accustomed to eat at a social feast before the Lord. (See on Lev 3:3; Deu 12:12). It was out of these consecrated viands Elkanah gave portions to all the members of his family; but "unto Hannah he gave a worthy portion"; that is, a larger choice, according to the Eastern fashion of showing regard to beloved or distinguished guests. (See on Sa1 9:24; also see on Gen 43:34).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. He gave - portions] The sacrifices which were made were probably peace-offerings, of which the blood was poured out at the foot of the altar; the fat was burnt on the fire; the breast and right shoulder were the portion of the priest, and the rest belonged to him who made the offering; on it he and his family feasted, each receiving his portion; and to these feasts God commands them to invite the Levite, the poor, the widow, and the orphan, De 16:11.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

And when the time was that Elkanah offered,.... That is, brought his offering to the priest, to offer it for him, which was at one of the three festivals. According to R. Joshua Ben Levi (f), this was at the time of Pentecost; but Abarbinel thinks it was at the time of the ingathering of the fruits of the earth, which was a time of rejoicing, even the feast of tabernacles, and which is most likely:

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 Deu 12:5. Jerom (g) interprets these portions of garments.

(f) Apud Kimchium in loc. (g) Trad. Heb. in lib. Reg. fol. 74. H.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Sacrificed, by the hand of the priests, (Menochius) who had the breast and right shoulder; the rest was given back to the person who had presented the fattened victim, that he might feast with his friends. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. Portions — Parts of the flesh of the victims offered in sacrifice to the Lord. See Lev_7:15; Deu_12:7; Deu_12:18. The law of the peace-offerings gave the breast and shoulder to the priest, and the fat to be burned, (Lev_7:31-32;) but the rest was returned to him that offered it, and served for a feast of thanksgiving.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 4-8.

Domestic troubles.

The facts given in this section are

1. Hannah"s grief and disappointment.

2. Peninnah"s cruel jealousy.

3. Elkanah"s efforts to console.

I PROVIDENCE sometimes seems to RUN COUNTER TO WHAT IS MOST DESIRABLE, in withholding gifts where they would be devoutly valued and wisely used. Humanly speaking, Hannah was the most fit person to be blessed with offspring to be nurtured. The course of nature which finds expression in family life is of God. Though the free element of human action plays a part, yet God is supreme. Providence is over the home of the pious. Poverty and riches, new life and bereavement, are of the Lord. Looked at in its early stages, and tested by our range of vision, the course of Providence is often the reverse of what makes for the joy of the home and the good of the world. Often the illiberal spirit holds wealth, while the loving heart has only good wishes. Many a good, Christlike heart laments that it has not the means of clothing the poor, and sending forth messengers of the cross. Men of very slender abilities and lowly position, but of intense enthusiasm for Christ, may wonder why they have not been endowed with the intellectual and social qualities which would enable them to stem the tide of scepticism, and gain over to Christianity persons now inaccessible to them.

II PROVIDENCE, for reasons net obvious, sometimes SEEMS TO FAVOUR INFERIOR CHARACTERS, bestowing gifts where there is not the purest spirit to improve them. Peninnah was immensely inferior to Hannah in all that makes character to be admired. If judged by the benefits conferred on some persons, and the disposition to use them, Providence would be said to have erred. The writer of Psalms 37. and 73, had once bitter reflections on this subject. The causes of the Divine conduct lie deep in hidden counsels. The inequalities and disproportions of life clearly show that we see only the beginning of things, and that there is a future where every man shall receive according to his work. It is enough to know, that in the abundant blessings which often fall to the lot of the inferior and the bad, they have experienced goodness and mercy, so as to be without excuse for ingratitude, and that the Judge of all the earth cannot but do right.

III INTENSE GRIEF IS NATURAL ON THE BLIGHTING OF A SUPREME HOPE. Every one must see the naturalness of Hannah"s grief. The ordinary course of nature fosters hope; it is the basis of reasonable expectations. A well balanced mind lives in strong sympathy with nature"s ways, for they are of God, and always beneficent in final issue. God is not displeased with grief, not discontent, when it comes in the order of Providence, even though the grief rise from a wish that he had ordered otherwise. Tears have been consecrated by Christ. The wail over Jerusalem was not unconnected with blighted hope. But so far as men are concerned, the roots of their sorrow frequently lie in their ignorance of God"s times and methods. He doth not willingly afflict or grieve the children of men. There is some undeveloped purpose for their good which will yet vindicate his goodness.

IV To have a deep and SACRED GRIEF INTENSIFIED BY UNMERITED AND CONTINUOUS REPROACH is the climax of domestic suffering. The griefs of private life are sacred. The wounded spirit shuns the inquisitive eye. Sorrow often seeks sad comfort in self-isolation. The cruel jibes of her rival were agony to Hannah"s gentle spirit. So the Man of sorrows felt the bitter reproach of his own people as a most painful addition to that secret sorrow he ever carried in his heart. In many an unhappy home there is yet to be found a meek, loving soul grieving over deferred hope of a husband or children saved, and compelled also to bear scorn, and perhaps ill treatment, from those most dear. A patient, Christlike spirit is the Divine counterpoise of such suffering.

V LONG YEARS OF MEEKLY ENDURED TRIAL MAY BE THE DIVINE TRAINING for subordinating natural gratification to high spiritual ends. Completed history gives the clue to the enigmas of its early stages. Posterity has seen that the long trial of Hannah was not without its blessed uses in sublimating her hopes, and deepening her piety. It is a first principle that trial to the devout is essentially a good. The spirit of the sufferer has to grow up to the Divine intent by meek submission. Like many mothers, Hannah might have rested in the simple joy of bearing offspring had not a merciful God prepared means for directing her desires to a higher good. When sympathy with the holy purposes of Christ is developed in the soul, natural desires will fall into harmony with his will, and be laid at his feet. And the deepened piety of a mother tells most powerfully on the subsequent nurture of her child.

VI It is possible for HIGH RELIGIOUS FESTIVALS TO BE

(1) embittered by the presence of wicked jealousies,

(2) marred by an outburst of pent up grief.

The holy sanctuary is frequented by the devout and the profane, and the longing heart of a Hannah is fretted by the unkind expressions of a Peninnah. Side by side before the holy throne may be found men and women embittered by the very presence of each other. Divine worship and hallowed festivities should be the occasion when all animosities and vexations of spirit are lost in the calm, holy joy of God"s favour. But when the wounded heart is pierced afresh in the house of God, or amidst Zion"s rejoicings, the very joyousness of the occasion makes sorrow more sorrowful. Many are the tears shed in the sanctuary! The heart speaks its woes the more that joy becomes the place.

VII INDISCREET FAVOURS IN A HOME ONLY ADD TO TROUBLE. Monogamy is the dictate of religion and of philosophy. Trouble must arise in society by departure from the prime law. Elkanah"s troubles were his own seeking, and no amount of affection ostentatiously bestowed availed to cover the original error, or to lessen the inconveniences of it. Persons committed to conflicting domestic obligations, and beset with difficulty, need to exercise more than ordinary discretion in the expression of their feelings. Even in properly constituted homes, unwise preferences lay the foundation for alienation and strife.

VIII MEN OF TENDEREST AFFECTION AND ORDINARY GOODNESS MAY BE INCAPABLE OF FULLY APPRECIATING THE GREAT SORROW OF THEIR HOME. With all his kindness, Elkanah was unable to enter fully into the grief of his wife. Natures move in diverse spheres. Some lack responsiveness to the deepest experiences of their kindred and friends, or they have not the spiritual insight to recognise more than secular elements in trouble. The full bliss of one is not a standard for another. There are incommensurable joys, and joys inconceivable. A husband"s love is a perfect, beautiful thing. A wife"s joy in holy offspring is also perfect and beautiful. The presence of the one blessing may console, but cannot compensate for the absence of the other. The "woman of sorrowful spirit" yearned to be the means of advancing Messiah"s kingdom, and mourned that the joy was not hers; no assurance of affection could satisfy such an unrealised yearning. And so, good as the love of friends may be, it can never give full rest to the souls that peer into the future, and long to have the bliss of contributing their best to the Redeemer"s glory.

Hence the Practical suggestions:

1. Be not hasty in forming a judgment on the course of Providence.

2. Cherish sympathy with those whose hopes are deferred.

3. Be careful and sow not in the home, by some irrevocable action, theseeds of permanent discord.

4. Avoid partiality where vows and relationships demand equal treatment.

5. Adore the wisdom that can out of our failings and errors elicit a futureblessing.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Portions - 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. And out of this he gave them all portions, as the master of the feast used to do to the guests.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

It happened on the day. It happened on the festive day.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

And it was on that day: The day of the set time; and likewise did Yonatan translate it [in the Targum] as, "the day of the set time." And in the homiletical teachings: Rabbi Yehoshua be Levi said, "This was the day of Shavuot."

And he would give to Peninah from the peace-offerings that he would sacrifice.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.