1 Samuel 1:2 — Word Study
WLCוְלוֹ֙ שְׁתֵּ֣י נָשִׁ֔ים שֵׁ֤ם אַחַת֙ חַנָּ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פְּנִנָּ֑ה וַיְהִ֤י לִפְנִנָּה֙ יְלָדִ֔ים וּלְחַנָּ֖ה אֵ֥ין יְלָדִֽים׃
BSAtwoshᵉnayim [a pair, a duo] wivesʼishshâh oneʼechâd namedshêm HannahChannâh [grace, favor] and the othershênîy PeninnahPᵉninnâh [pearl, precious stone] And PeninnahPᵉninnâh hadhâyâh▸ childrenyeled [youth, offspring] but HannahChannâh had noneʼayin [was without, lacked, no children, no offspring]
| Greek | English | Parsing |
|---|---|---|
| וְלוֹ֙ | and [belonged] to him | Conjunction, preposition, suffix |
| שְׁתֵּ֣י | two | Noun common, feminine dual construct |
| נָשִׁ֔ים | wives | Noun common, masculine plural absolute |
| שֵׁ֤ם | [the] name of | Noun common, masculine singular construct |
| אַחַת֙ | one | Noun common, feminine singular absolute |
| חַנָּ֔ה | [was] Hannah | Noun proper feminine |
| וְשֵׁ֥ם | and [the] name of | Conjunction, noun common masculine singular construct |
| הַשֵּׁנִ֖ית | the second | Particle |
| פְּנִנָּ֑ה | [was] Peninnah | Noun proper feminine |
| וַיְהִ֤י | and it belonged | Verb, Qal, sequential imperfect third person masculine singular |
| לִפְנִנָּה֙ | to Peninnah | Preposition, noun proper feminine |
| יְלָדִ֔ים | children | Noun common, masculine plural absolute |
| וּלְחַנָּ֖ה | and [belonged] to Hannah | Conjunction, preposition, noun proper feminine |
| אֵ֥ין | not | Noun common, masculine singular construct |
| יְלָדִֽים׃ | children | Noun common, masculine plural absolute |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | He had two wives, one named Hannah and the other Peninnah. And Peninnah had children, but Hannah had none. |
| KJV | And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. |
| ASV | and he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. |
| YLT | and he hath two wives, the name of the one [is] Hannah, and the name of the second Peninnah, and Peninnah hath children, and Hannah hath no children. |
| WEB | He had two wives. The name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children. |
| BBE | And he had two wives, one named Hannah and the other Peninnah: and Peninnah was the mother of children, but Hannah had no children. |
The translations agree on the names and the essential details of the family structure without significant variation.
The sentence structure clearly delineates the relationships and contrasts between the two wives.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectיֶלֶד
verbהָיָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Samuel 1:2
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Family of Elkanahgenerated
1 Samuel 1:2 introduces us to Elkanah, a man with two wives, Hannah and Peninnah. This verse sets the stage for the unfolding narrative about Hannah's struggles with infertility and her deep desire for children, which becomes a central theme in the story. The mention of both wives highlights the complexities of family life in ancient Israel, particularly in the context of rivalry and personal anguish.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 4:19–23 | And Lamech married two women, one named Adah and the other Zillah. |
| 2 | Genesis 29:23–29 | But when evening came, Laban took his daughter Leah and gave her to Jacob, and he slept with her. |
| 3 | Judges 8:30 | Gideon had seventy sons of his own, since he had many wives. |
| 4 | Matthew 19:8 | Jesus replied, “Moses permitted you to divorce your wives because of your hardness of heart; but it was not this way from the beginning. |
| 5 | Genesis 16:1–2 | Now Abram’s wife Sarai had borne him no children, but she had an Egyptian maidservant named Hagar. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — חַנָּה, cha.Nahgenerated
The name חַנָּה (Channah) means 'grace' or 'favor.' It reflects the significance of her character as she seeks God's blessing for a child. Her name is emblematic of her situation, as she experiences deep emotional pain due to her inability to conceive.
Hannah is a pivotal figure in this narrative, representing those who face struggles and seek divine intervention. Her story is not only about personal longing but also about the broader themes of faith and hope in God's promises.
How Translations Differ — measured against the Berean Standard Biblegenerated
In the Berean Standard Bible, the verse is rendered consistently across translations, with Hannah and Peninnah being the names used in all versions.
Sentence Structuregenerated
The main verb is וַיְהִי, and it belonged, which governs the entire sentence. The structure reveals a clear contrast between the two wives and their circumstances.
The sentence is built around the subject נָשִׁים (wives) and includes descriptive phrases that provide details about each wife, illustrating the family dynamics at play.
Septuagint Backgroundgenerated
The Septuagint translates חַנָּה as αννα, maintaining the name's integrity while rendering the narrative in Greek. This choice indicates a direct correspondence to the Hebrew text, preserving the identity of the characters.
The term for Peninnah in the Septuagint also reflects her role as a rival, emphasizing the thematic elements of competition and contrast present in the Hebrew text.
In plain words — the whole versegenerated
1 Samuel 1:2 tells us about Elkanah, who had two wives: Hannah and Peninnah. While Peninnah had children, Hannah was unable to have any. This sets the stage for the story of Hannah's longing for a child and the challenges she faced in her family life.
Frequently Asked Questionsgenerated
The name Hannah means 'grace' or 'favor,' reflecting her character and the grace she seeks from God.
Hannah's barrenness highlights her deep emotional struggle and sets the stage for her eventual prayer and dedication of her child to God.
Peninnah serves as a rival to Hannah, representing the societal pressures and personal conflicts that arise from their shared marriage to Elkanah.
This verse introduces key themes of family dynamics, rivalry, and the quest for divine favor that are explored throughout the narrative.
Reflection Questionsgenerated
- What can we learn from Hannah's response to her situation?
- How do the dynamics between Hannah and Peninnah reflect broader themes in our lives today?
- In what ways can we seek God's grace in our own struggles?
- How does this passage encourage us to understand the importance of prayer and faith?
The early church on this verse — how the Fathers read it
Early Church Fathers have interpreted this verse to discuss themes of grace and rivalry in the context of family, as seen in their writings.
In this [figurative] way, therefore, I think the marriages of the elders are interpreted more fittingly; in this way the unions entered by the patriarchs in their now final and weakened age are understood nobly;Early Church Fathers on 1 Samuel 1 →
That the church which before had been barren should have more children from among the Gentiles than what the synagogue had had before.Early Church Fathers on 1 Samuel 1 →
8. What is expressed by Peninnah, except the Synagogue? And what is figured by Hannah, except the holy Church? For the children of Peninnah are reported to have existed: because when our Redeemer appeared in the flesh,Early Church Fathers on 1 Samuel 1 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Samuel 1:2 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd he had two wives,.... Which, though connived at in those times, was contrary to the original law of marriage; and for which, though a good man, he was chastised, and had a great deal of vexation
Read John Gill on 1 Samuel 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryAnd he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. The name of the one was Hannah , [ Chanaah (H2584), grace; Septuagint, Anna].
Read Robert Jamieson on 1 Samuel 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleHe had two wives; as divers other good men had in those ages. And it is probable that he took a second wife, to wit, Peninnah, because Hannah, who being first named seems to have been his first wife, was barren.
Read Matthew Poole on 1 Samuel 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments1 Samuel 1:2 And he had two wives; the name of the one [was] Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.Ver. 2. And he had two wives.] Polygamy was ever a sin, though in the patriarchs and ancient saints, a sin of ignorance. "It was not so from the beginning." Lamech, of the cursed seed of Cain, first brought it in: but his second wife Zillah was but the shadow of a wife, as her name also signifieth. And although before the law given by Moses, polygamy is not reprehended; yet in Leviticus 18:18 it is flatly forbidden, "Neither shalt thou take a wife to her sister," or one wife to another, "to vex her," as here Peninnah did Hannah. This…
Read John Trapp on 1 Samuel 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(2) And he had two wives.—The primeval Divine ordination, we know, gave its sanction alone to monogamy. The first who seems to have violated God’s original ordinance appears to have been Lamech, of the family of Cain (Genesis 4:19). The practice apparently had become general throughout the East when the Mosaic Law was formulated. In this Divine code it is noticeable that while polygamy is accepted as a custom everywhere prevailing, it is never approved. The laws of Moses—as in the case of another universally accepted practice, slavery—simply seek to restrict and limit it by wise and humane regulations. The inspired writer in this narrative of the home life of Elkanah of “Ramah of the…
Read Charles John Ellicott on 1 Samuel 1 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 2. He had two wives] The custom of those times permitted polygamy; but wherever there was more than one wife, we find the peace of the family greatly disturbed by it. The name of the one was Hannah] חנה Channah, which signifies fixed or settled, and the other פננה Peninnah, which signifies a jewel or pearl.
Read AdamClarke on 1 Samuel 1 →
CambridgeThe Cambridge Bible for Schools and Colleges2. two wives] Polygamy, though at variance with the original institution of marriage (Genesis 2:24), was tolerated by the Mosaic law as an existing custom (Deuteronomy 21:15-17), and the fact that Abraham, Jacob, Gideon, David and Solomon were all polygamists, shews that no moral blame attached to the practice in this period. It gradually became less frequent, and no case is on record in the Biblical history after the Captivity, but it was reserved for Christianity to re-establish the primeval ideal. Hannah] i.e. “Grace.” The same name is borne in the N.T. by “Anna, a prophetess” (Luke 2:36): and according to tradition the wife of Joachim and mother of the Virgin Mary was named Anna. In the…
Read Cambridge on 1 Samuel 1 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe had two wives - Compare Genesis 4:19. This was permitted by the law Deuteronomy 21:15, and sanctioned by the practice of Jacob Gen.
Read Albert Barnes on 1 Samuel 1 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
He had two wives, one named Hannah and the other Peninnah. And Peninnah had children, but Hannah had none.
He had two wives. The name of one was Hannah, and the name of the other Peninnah. Peninnah had children, but Hannah had no children.
He had two wives, one named Hannah and the other Peninnah. And Peninnah had children, but Hannah had none.
He had two wives; the name of the first was Hannah and the name of the second was Peninnah. Now Peninnah had children, but Hannah was childless.
Tyndale line
And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
and he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
and he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
And he had two wiues: the name of one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.
Strictly literal
And he had two wives: the name of the one was Hannah, and the name of the other Peninnah; and Peninnah had children, but Hannah had no children.
and he hath two wives, the name of the one [is] Hannah, and the name of the second Peninnah, and Peninnah hath children, and Hannah hath no children.
and he has two wives, the name of the first [is] Hannah, and the name of the second Peninnah, and Peninnah has children, and Hannah has no children.
And he had two wives; the name of the one was Hannah, and the name of the other Peninnah: Peninnah had children, but Hannah had no children.
He had two wives; the name of the first was Hannah, and the name of the second was Peninnah. Peninnah had children, but Hannah had none.
From the Latin
And he had two wives, the name of one was Anna, and the name of the other Phenenna. Phenenna had children: but Anna had no children.
Simplified
He had two wives. The name of the first wife was Hannah, and the name of the second, Peninnah. Peninnah had children, but Hannah had none.
And he had two wives, one named Hannah and the other Peninnah: and Peninnah was the mother of children, but Hannah had no children.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree on the wording of this verse, with all 15 words matched in the translation. This consistency suggests a strong preservation of the original narrative across these traditions.
וְלוֹ֙ שְׁתֵּ֣י נָשִׁ֔ים שֵׁ֤ם אַחַת֙ חַנָּ֔ה וְשֵׁ֥ם הַשֵּׁנִ֖ית פְּנִנָּ֑ה וַיְהִ֤י לִפְנִנָּה֙ יְלָדִ֔ים וּלְחַנָּ֖ה אֵ֥ין יְלָדִֽים׃
15 of the 15 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Samuel 1:2
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
וֹ (o) — him.
Personal object pronoun - suffix for propositions and verbs without an object: 3rd person masculine singular
HC/Rd/Sp3ms — Conjunction · preposition · suffixHC/Rd/Sp3ms
שְׁנַ֫יִם (shnayim) means 'two' and serves as both a cardinal and ordinal number. It can denote 'both,' 'double,' or 'twice,' and is used in various combinations with other numbers. The word is derived as a dual form of שָׁנָה (shanah), which relates to the concept of pairs.
שְׁנַ֫יִם, שְׁתַּיִם 768 n.m. et f. du. two
base
H8147 שְׁנַ֫יִם, שְׁתַּיִם two
8147 shnayim shen-ah'-yim
dual of 8145; feminine shttayim {shet-tah'-yim}; two; also
(as ordinal) twofold:--both, couple, double, second, twain, +
twelfth, + twelve, + twenty (sixscore) thousand, twice, two.
see HEBREW for 08145
שְׁנַ֫יִם (she.na.yim) — two.
1) two
1a) two (the cardinal number)
1a1) two, both, double, twice
1b) second (the ordinal number)
1c) in combination with other numbers
1d) both (a dual number)
Adj — Noun common · feminine dual constructHNcfdc
too.
See NUMBER.
אִשָּׁה (ishshah) means 'woman,' 'wife,' or 'female.' It can refer to a woman in general, a wife in relation to a man, or the female of animals. The term also has distributive and reciprocal uses, indicating 'each woman' from her neighbor. The word is derived from the masculine forms אִישׁ (ish) and אִישָׁה (ishah), indicating a broad range of meanings.
אִשָּׁה 773 n.f. woman, wife, female
woman
Wife (woman belonging to a man, usually cstr. or sf.)
Female of animals
With distrib. & recipr. sense, each woman from her neighbor; each one
base
H802 אִשָּׁה woman, wife, female . woman
. Wife (woman belonging to a man, usually cstr. or sf.)
. Female of animals
. With distrib. & recipr. sense, each woman from her neighbor; each one
802 'ishshah ish-shaw'
feminine of 376 or 582; irregular plural, nashiym
{naw-sheem'}; a woman (used in the same wide sense as
582):--(adulter)ess, each, every, female, X many, + none,
one, + together, wife, woman. Often unexpressed in English.
see HEBREW for 0376
see HEBREW for 0582
see HEBREW for 0582
אִשָּׁה (ish.shah) — woman.
: woman
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: wife.
: wife/widow
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
אִשָּׁה (ish.shah) — woman: another.
: another
1) woman, wife, female
1a) woman (opposite of man)
1b) wife (woman married to a man)
1c) female (of animals)
1d) each, every (pronoun)
N-fp — Noun common · masculine plural absoluteHNcmpa
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
אֶחָד (echad) means 'one' and is derived from a numeral. It encompasses meanings such as each, every, a certain, and can serve as an indefinite article. It is also used as an ordinal to denote 'first' and appears in various combinations, including eleven. The entries consistently emphasize its numerical and qualitative aspects.
אֶחָד 972 adj.num. one
one
= each, every
= a certain
= indef. art.
only, & (fem.) once
one … another, one … the other
as ordinal first
in combin.
base
H259 אֶחָד one . one
. = each, every
. = a certain
. = indef. art.
. only, & (fem.) once
. one … another, one … the other
. as ordinal first
. in combin.
259 'echad ekh-awd'
a numeral from 258; properly, united, i.e. one; or (as an
ordinal) first:--a, alike, alone, altogether, and,
any(-thing), apiece, a certain, (dai-)ly, each (one), +
eleven, every, few, first, + highway, a man, once, one, only,
other, some, together,
see HEBREW for 0258
אֶחָד (e.chad) — one.
1) one (number)
1a) one (number)
1b) each, every
1c) a certain
1d) an (indefinite article)
1e) only, once, once for all
1f) one...another, the one...the other, one after another, one by one
1g) first
1h) eleven (in combination), eleventh (ordinal)
Adj — Noun common · feminine singular absoluteHNcfsa
wun.
See NUMBER.
חַנָּה (Channah) refers to a woman named Hannah, who is the mother of Samuel in the Old Testament. The name is linked to the concept of being favored or showing grace. Hannah is first mentioned in 1 Samuel 1:2 and is noted for her role as one of Elkanah's wives.
חַנָּה n.pr.f. mother of Samuel
base
H2584 חַנָּה
2584 Channah khan-naw'
from 2603; favored; Channah, an Israelitess:--Hannah.
see HEBREW for 02603
חַנָּה (chan.nah) — Hannah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.1.2; married to Elkanah (H0511H);
mother of: Samuel (H8050)
§ Hannah = "grace"
the mother of Samuel, one of the wives of Elkanah
N-proper — Noun proper feminineHNpf
han'-a (channah, "grace," "favor"; Hanna): One of the two wives of Elkanah, an Ephraimite who lived at Ramathaim-zophim. Hannah visited Shiloh yearly with her husband to offer sacrifices, for there the tabernacle was located. She was greatly distressed because they had no children. She therefore prayed earnestly for a male child whom she promised to dedicate to the Lord from his birth. The prayer was heard, and she called her son's name Samuel ("God hears"). When he was weaned he was carried to Shiloh to be trained by Eli, the priest (1Sa 1). Hannah became the mother of five other children, three sons and two daughters (1Sa 2:2). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (1Sa 2:19). She was a prophetess of no…
Hannah
Favour, grace, one of the wives of Elkanah the Levite, and the mother of Samuel (1 Sam. 1; 2). Her home was at Ramathaim-zophim, whence she was wont every year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend the offering of sacrifices there according to the law (Ex. 23:15; 34:18; Deut. 16:16), probably at the feast of the Passover (comp. Ex. 13:10). On occasion of one of these “yearly” visits, being grieved by reason of Peninnah’s conduct toward her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed her, and misunderstanding her character he harshly condemned her conduct (
(grace), one of the wives of Elkanah, and mother of Samuel. 1Sam 1,2 (B.C. 1141.) A hymn of thanks giving for the birth of her son is in the highest order of prophetic poetry, its resemblance to that of the Virgin Mary comp. (1 Samuel 2:1-10) with Luke 1:46-55 See also (Psalms 113:1) ... has been noticed.
The pious wife of a Levite of Ramathaim-Zophim, named Elkanah, and mother of Samuel, B. C. 1171. She had earnestly besought the Lord for him, and freely devoted him to serve God according to her vow. She was afterwards blessed with three other sons and two daughters, 1Sa 1:1-2:21.
שֵׁם (shem) means 'name' and encompasses various meanings such as reputation, fame, and glory. It can refer to the designation of God and is often associated with memorials or monuments. The word is built from a primitive root and highlights individuality and honor. There is a mention of its use in relation to false gods, which is forbidden.
שֵׁם 864 n.m. name (√ unknown)
of river, beasts, city, i.e. exact designation of it
usu. of pers.
= reputation
esp. as giving a man a kind of posthumous life, esp. in his sons
name, as designation of God
of false gods, use forbidden
= memorial, monument
base
H8034 שֵׁם name (√ unknown)
8034 shem shame
a primitive word (perhaps rather from 7760 through the idea
of definite and conspicuous position; compare 8064); an
appellation, as a mark or memorial of individuality; by
implication honor, authority, character:--+ base,
(in-)fame(-ous), named(-d), renown, report.
see HEBREW for 07760
see HEBREW for 08064
שֵׁם (shem) — name.
1) name
1a) name
1b) reputation, fame, glory
1c) the Name (as designation of God)
1d) memorial, monument
Aramaic equivalent: shum (שֻׁם "name" H8036)
HC/Ncmsc — Conjunction · noun common masculine singular constructHC/Ncmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
שֵׁנִי (sheniy) means 'second' and can also imply 'again' or 'another.' It is an ordinal number used to denote position or sequence, as well as to indicate repetition. The word is derived from a root meaning 'double' and appears in various contexts in the Old Testament.
שֵׁנִי m. שֵׁנִית f. 157 adj.num.ord. second
base
H8145 שֵׁנִי m. שֵׁנִית f. adj. num. ord. second
8145 sheniy shay-nee'
from 8138; properly, double, i.e. second; also adverbially,
again:--again, either (of them), (an-)other, second (time).
see HEBREW for 08138
שֵׁנִי (she.ni) — second.
1) second
1a) second (the ordinal number)
1b) again (a second time)
1c) another, other (something as distinct from something else)
Art | Adj — ParticleHTd/Aofsa
פְּנִנָּה (Pninnah) is a feminine proper noun meaning 'jewel.' It refers to a woman mentioned in the Old Testament, specifically as the wife of Elkanah, alongside Hannah. The entries indicate that she is first noted in 1 Samuel 1:2.
פְּנִנָּה n.pr.f. wife of Elkanah
base
H6444 פְּנִנָּה
6444 Pninnah pen-in-naw'
probably feminine from 6443 contr.; Peninnah, an
Israelitess:--Peninnah.
see HEBREW for 06443
פְּנִנָּה (pe.nin.nah) — Peninnah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.1.2; married to Elkanah (H0511H)
§ Peninnah = "jewel"
the other wife of Elkanah besides Hannah
N-proper — Noun proper feminineHNpf
pe-nin'-a (peninnah, "coral," "pearl"): Second wife of Elkanah, father of Samuel (1Sa 1:2,4).
(coral or pearl), one of the two wives of Elkanah. (1 Samuel 1:2) (B.C. 1125.)
The second wife of Elkanah the father of Samuel. See HANNAH. Their story illustrates the evils of polygamy, 1Sa 1:1-28.
pearl; precious stone; the face
The Hebrew word הָיָה (hayah) is a primitive root meaning to exist or become, and it encompasses a range of meanings including to happen, occur, and come to pass. It is often used in narrative contexts, particularly in phrases like "and it came to pass." The word can also denote a state of being or existence, and it appears frequently in various forms throughout the Old Testament.
הָיָה 3570 vb. fall out, come to pass, become, be
Qal
Fall out, happen
occur, take place, come about, come to pass
esp. & very oft., come about, come to pass
וַיְהִי and it came to pass that, most often (c. 292 t.)
rarely also Pf. c. וְ conj. וְהָיָה
less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
Come into being, become
abs., in lively narrative, arise, appear, come
sq. prep.
become
sq. pred. noun (to be viewed as implicit accus.)
sq. pred. adj.
become like
sq. pred. לְ pers.
sq. לְ pred.
oft. c. לְ pred. לְ pers.
with עַל and לְ
sts. c. לְ pers. only = became the property of, come into the possession of
Be (often with subbordinate idea of becoming)
exist, be in existence
abide, remain, continue
with word of locality, be in or at a place, be situated, stand, lie
as copula, joining subj. & pred.
H1961 הָיָה fall out, come to pass, become, be .. . . Fall out, happen
. occur, take place, come about, come to pass
. esp. & very oft., come about, come to pass . . וַיְהִי and it came to pass that, most often (c. 292 t.)
. rarely also Pf. c. וְ conj. וְהָיָה
. less oft. וְהָיָה Pf. consec. and it shall come to pass, or frequentat. came to pass (repeatedly, etc.)
. Come into being, become . . abs., in lively narrative, arise, appear, come
. sq. prep.
. become . sq. pred. noun (to be viewed as implicit accus.)
. sq. pred. adj.
. become like
. sq. pred. + לְ pers.
. sq. לְ pred.
. oft. c. לְ pred. + לְ pers.
. with עַל and לְ
. sts. c. לְ pers. only = became the property of, come into the possession of
. Be (often with subbordinate idea of becoming) . exist, be in existence
. abide, remain, continue
1961 hayah haw-yaw
a primitive root (compare 1933); to exist, i.e. be or become,
come to pass (always emphatic, and not a mere copula or
auxiliary):--beacon, X altogether, be(-come), accomplished,
committed, like), break, cause, come (to pass), do, faint,
fall, + follow, happen, X have, last, pertain, quit
(one-)self, require, X use.
see HEBREW for 01933
הָיָה (ha.yah) — to be.
1) to be, become, come to pass, exist, happen, fall out
1a) (Qal)
1a1) ---
1a1a) to happen, fall out, occur, take place, come about, come to pass
1a1b) to come about, come to pass
1a2) to come into being, become
1a2a) to arise, appear, come
1a2b) to become
1a2b1) to become
1a2b2) to become like
1a2b3) to be instituted, be established
1a3) to be
1a3a) to exist, be in existence
1a3b) to abide, remain, continue (with word of place or time)
1a3c) to stand, lie, be in, be at, be situated (with word of locality)
1a3d) to accompany, be with
1b) (Niphal)
1b1) to occur, come to pass, be done, be brought about
1b2) to be done, be finished, be gone
Conj | V-Qal-ConsecImperf-3ms — Verb · Qal · sequential imperfect third person masculine singularHc/Vqw3ms
פְּנִנָּה (Pninnah) is a feminine proper noun meaning 'jewel.' It refers to a woman mentioned in the Old Testament, specifically as the wife of Elkanah, alongside Hannah. The entries indicate that she is first noted in 1 Samuel 1:2.
פְּנִנָּה n.pr.f. wife of Elkanah
base
H6444 פְּנִנָּה
6444 Pninnah pen-in-naw'
probably feminine from 6443 contr.; Peninnah, an
Israelitess:--Peninnah.
see HEBREW for 06443
פְּנִנָּה (pe.nin.nah) — Peninnah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.1.2; married to Elkanah (H0511H)
§ Peninnah = "jewel"
the other wife of Elkanah besides Hannah
Prep | N-proper — Preposition · noun proper feminineHR/Npf
pe-nin'-a (peninnah, "coral," "pearl"): Second wife of Elkanah, father of Samuel (1Sa 1:2,4).
(coral or pearl), one of the two wives of Elkanah. (1 Samuel 1:2) (B.C. 1125.)
The second wife of Elkanah the father of Samuel. See HANNAH. Their story illustrates the evils of polygamy, 1Sa 1:1-28.
pearl; precious stone; the face
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
N-mp — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
חַנָּה (Channah) refers to a woman named Hannah, who is the mother of Samuel in the Old Testament. The name is linked to the concept of being favored or showing grace. Hannah is first mentioned in 1 Samuel 1:2 and is noted for her role as one of Elkanah's wives.
חַנָּה n.pr.f. mother of Samuel
base
H2584 חַנָּה
2584 Channah khan-naw'
from 2603; favored; Channah, an Israelitess:--Hannah.
see HEBREW for 02603
חַנָּה (chan.nah) — Hannah.
A woman living at the time of United Monarchy, first mentioned at 1Sa.1.2; married to Elkanah (H0511H);
mother of: Samuel (H8050)
§ Hannah = "grace"
the mother of Samuel, one of the wives of Elkanah
Conj | Prep | N-proper — Conjunction · preposition · noun proper feminineHC/R/Npf
han'-a (channah, "grace," "favor"; Hanna): One of the two wives of Elkanah, an Ephraimite who lived at Ramathaim-zophim. Hannah visited Shiloh yearly with her husband to offer sacrifices, for there the tabernacle was located. She was greatly distressed because they had no children. She therefore prayed earnestly for a male child whom she promised to dedicate to the Lord from his birth. The prayer was heard, and she called her son's name Samuel ("God hears"). When he was weaned he was carried to Shiloh to be trained by Eli, the priest (1Sa 1). Hannah became the mother of five other children, three sons and two daughters (1Sa 2:2). Her devotion in sending Samuel a little robe every year is one of the tenderest recorded instances of maternal love (1Sa 2:19). She was a prophetess of no…
Hannah
Favour, grace, one of the wives of Elkanah the Levite, and the mother of Samuel (1 Sam. 1; 2). Her home was at Ramathaim-zophim, whence she was wont every year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend the offering of sacrifices there according to the law (Ex. 23:15; 34:18; Deut. 16:16), probably at the feast of the Passover (comp. Ex. 13:10). On occasion of one of these “yearly” visits, being grieved by reason of Peninnah’s conduct toward her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed her, and misunderstanding her character he harshly condemned her conduct (
(grace), one of the wives of Elkanah, and mother of Samuel. 1Sam 1,2 (B.C. 1141.) A hymn of thanks giving for the birth of her son is in the highest order of prophetic poetry, its resemblance to that of the Virgin Mary comp. (1 Samuel 2:1-10) with Luke 1:46-55 See also (Psalms 113:1) ... has been noticed.
The pious wife of a Levite of Ramathaim-Zophim, named Elkanah, and mother of Samuel, B. C. 1171. She had earnestly besought the Lord for him, and freely devoted him to serve God according to her vow. She was afterwards blessed with three other sons and two daughters, 1Sa 1:1-2:21.
אַ֫יִן (ayin) primarily means 'nothing' or 'nought' and serves as a negative particle indicating absence or negation, such as 'is not' or 'there is not.' It can also express lack of possession or existence. The word is derived from a root meaning to be non-existent, and it appears frequently in various grammatical constructions.
אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought
to nothing, as nothing
cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
in circumst. clauses
with inf. and ל׳, it is not to …
with prefixes
base
H369 אַ֫יִן, אָ֑֫יִן cstr. אֵין subst. prop. nothing, nought . to nothing, as nothing
. cstr. אֵין, very freq. as particle of negation, is not, are not, was not, were not
. אֵין לְ׳, with subst., or pron., there is (was) not to … = … have, has, had, etc. not
. in circumst. clauses
. with inf. and ל׳, it is not to …
. with prefixes
369 'ayin ah'-yin
as if from a primitive root meaning to be nothing or not
exist; a non-entity; generally used as a negative
particle:--else, except, fail, (father-)less, be gone,
in(-curable), neither, never, no (where), none, nor, (any,
thing), not, nothing, to nought, past, un(-searchable),
well-nigh, without. Compare 370.
see HEBREW for 0370
אַ֫יִן (a.yin) — nothing.
1) nothing, not, nought n
1a) nothing, nought neg
1b) not
1c) to have not (of possession) adv
1d) without w/prep
1e) for lack of
Part — Noun common · masculine singular constructHNcmsc
יֶ֫לֶד (yeled) refers to a child, son, or youth, encompassing meanings like offspring and young man. It can also figuratively denote apostate Israelites. The word is derived from a root meaning something born, indicating its connection to birth and lineage.
יֶ֫לֶד 89 n.m. child, son, boy, youth
base
H3206 יֶ֫לֶד child, son, boy, youth
3206 yeled yeh'-led
from 3205; something born, i.e. a lad or offspring:--boy,
child, fruit, son, young man (one).
see HEBREW for 03205
יֶ֫לֶד (ye.led) — youth.
1) child, son, boy, offspring, youth
1a) child, son, boy
1b) child, children
1c) descendants
1d) youth
1e) apostate Israelites (fig.)
HNcmpa — Noun common · masculine plural absoluteHNcmpa
The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke…
A numerous offspring was regarded as a signal blessing, Ps 127:3-5, and childless wives sought various means to escape the reproach of barrenness, which was deprecated in the blessing given to a newly married couple, Ru 4:11. The pangs of childbirth, in their suddenness and sharpness, are often alluded to in Scripture. The apostle Paul speaks of them as fruits and evidences of the fall; but assures those who abide in faith, that, amid all the suffering that reminds them that woman was first in the transgression, Ge 3:16, they may yet look trustfully to God for acceptance and salvation, 1Ti 2:15.
→ In answer to prayer
To Abraham Ge 15:2-5; with 21:1,2
Isaac Ge 25:21
Leah Ge 30:17-22
Rachel Ge 30:22-24
Hannah 1Sa 1:9-20
Zacharias Lu 1:13
→ Treatment of, at birth Eze 16:4-6; Lu 2:7,12
→ Circumcision of
→ See CIRCUMCISION
→ Dedicated to God in infancy
Samson Jud 13:5,7
Samuel 1Sa 1:24-28
- Christ was an example to
- Are a gift from God
- Are capable of glorifying God
- SHOULD BE
. Brought to Christ
. Brought early to the house of God
. Instructed in the ways of God
. Judiciously trained
