Hannah’s Song
First Samuel 2: 1-11

Hannah’s song DIG: Who were Hannah’s enemies? How was she delivered? What three ways show her transformation? Who did Hannah rejoice in? How did Hannah describe God in her song? What are some of the things she says that God does? How did the LORD continue to bless Hannah? How does Hannah’s song describe His sovereignty? How is Hannah’s understanding of God’s control different from the world’s?

REFLECT: What is most inspiring or instructive to you in Hannah’s praise and prayer? Why is that? Do you value God only for what He can do for you? Do you sometimes feel disappointed that God didn’t do what you thought He should do for you? What is the remedy for that disappointment? Where in your life now are you inclined to trust in your own strength instead of God’s? What has been your greatest role reversal?

Hannah’s song provides a forward-looking summary
of what ADONAI was about to do in her period of history and ours.

After Hannah left Samuel with ‘Eli, she could have gone off alone and had a good cry; but instead, she burst into a song of praise to ADONAI. The world doesn’t understand the relationship between sacrifice and song, how God’s people can sing their way into sacrifice and sacrifice their way into song. And when the burnt offering began, the song of ADONAI began also (Second Chronicles 29:27). Before going to the Garden where He would be arrested, Yeshua sang the Hallel with His apostles (Matthew 26:30), and Paul and Silas sang songs to the Lord after they had been humiliated and beaten (Acts 16:20-26).⁴⁹

We become especially aware of the importance of Hannah’s song when we see how perfectly it corresponds to David’s song of praise (see the commentary on the Life of David, to see link click Eh – David’s Song of Praise). These two praise songs serve as a pair of bookends to cover everything written between them. The themes Hannah anticipated in the birth of Samuel reappear as David looked back to see Hannah’s hope wonderfully fulfilled through his own reign. For both Hannah and David, the God of Isra’el was their Rock. What Hannah foresaw that the LORD would do; David celebrated as accomplished.⁵⁰

Hannah’s God (2:1-2): Then Hannah prayed, saying: My heart rejoices (Hebrew: alats, meaning to feel extreme joy) in ADONAI! This is the first time rejoice(s) is used in the TaNaKh, as if the LORD kept it for this special occasion. Hannah showed us what a difference it makes when we turn to God in our time of need. The last time we saw her praying, her situation was very different. Hannah recorded her transformation in terms of her heart, her horn, and her mouth. First, earlier, her husband Elkanah had asked her, “Why is your heart so sad” (1:8a)? At that time Hannah described herself as a deeply troubled woman (1:15). But now she declared: My heart rejoices in ADONAI.

Second, some English translations obscure Hannah’s next point, substituting the word “strength” for the original word horn. My horn has been restored by ADONAI! Those who lived in Hannah’s agricultural world knew that a beast held its horns high as a symbol of victory and power. In this same way, Hannah referred to the removal of her disgrace; now she could hold her head up high because of what YHVH had done for her.

Third, Hannah announced: My mouth speaks boldly against my enemies. The Hebrew literally says, “My mouth is wide open.” The ideas seem to combine the devouring of one’s foes, along with a gloating over defeated enemies. Given Hannah’s refusal to complain about Peninnah or to seek Ha’Shem’s revenge, it is unlikely that she had suddenly turned bitter and hateful. Rather, thinking theologically (as she does all the way through her song), Hannah saw Peninnah as an example of the enemies of the LORD and His people. Hannah rejoiced, as she saw the voice of unbelievers silenced because of God’s saving grace.⁵¹

A question is raised by some commentators as to whether Hannah overstated the significance of her own deliverance. The answer is that Hannah represented Isra’el in the barrenness of her wilderness wanderings. Her salvation was designed to encourage all Isra’el to hope for a greater deliverance. Looking at herself as representing the nation of Isra’el, she seems to have felt that what had happened to her on a small scale was to happen to the nation on a large scale. That ADONAI would redeem Isra’el as He had redeemed her (see the commentary on Romans Da – The Redemption of Isra’el); to make Isra’el His servant to humble the proud and malignant nations around her, and to rejoice in Him.⁵²

It is of great importance that the source of Hannah’s joy and strength was ADONAI Himself. She stated: I rejoice in Your salvation. Hannah did not merely rejoice that she had received something she wanted. More significant than the gift in her eyes was the Giver. ADONAI was her song and her salvation. The object of Hannah’s delight was neither in herself (that she had overcome the disgrace of barrenness), nor in her son. Instead, her delight was in ADONAI, who was the source of both her, her son, and her salvation. As much as Hannah loved her son, he was not her Savior, and he could not provide the salvation for God’s people that she sought. Salvation is always of the Lord, and our praise should be focused on Him rather than merely on the blessings He has provided. Hannah had not merely received a son – as if a baby would solve all her problems – but had received help from God. He was the solution for everything Hannah and Isra’el needed.⁵³

Just as Hannah earlier was a model of heartfelt prayer, she now models godly praise, glorifying God, first for who He is, and then being in awe at the salvation He has given. Her first thought turned to the LORD’s holiness. For no one is as holy as ADONAI. This is entirely appropriate, because it is God’s holiness that comforts and encourages us in every situation. The holiness of God implies His separation from all His creatures, but it especially carries the idea of Ha’Shem’s moral perfection. Since YHVH is holy, all His intentions for His people are holy. It is not possible for God’s motives to be perverse or callous or mean. Even in judgment, especially toward His own people, His eyes are too pure to look upon evil; he cannot tolerate wrong (Habakkuk 1:13).⁵⁴ To the wicked this attribute does not bring comfort, only fear. Yet to those who can appreciate it, God’s holiness is such an incredible blessing. There is no darkness in Him, no corruption, no infirmity; being absolutely pure, He governs with absolute purity.⁵⁵

Having praised God for His holiness, Hannah added: There is none to compare with You. Hebrew poetry often uses parallelism in which one statement is followed by another that develops and expands the initial thought. Not only is God holy, but He is so unique that no one else can compare with Him. The God of Abraham, Isaac, and Jacob is the only true God, alone among all those worshiped as divine, yes, Hannah’s LORD was truly God. Therefore, there is none to thwart His marvelous plans; ADONAI’s will is always being done, since there is none to compare with Him.

Then Hannah came to the culmination of her song/prayer. Not only is ADONAI holy and the only true God, but Hannah declared: There is no Rock like our God (2:2c). The Rock is one of the repeated images of YHVH in the Song of Moses (Deut 32:4, 15, 18, 30-31) and in David’s Song (2 Samuel 22:32). The Rock speaks of the LORD’s strength, stability, and chesed (see the commentary on Ruth Af – The Concept of Chesed), and emphasizes the fact that He does not change (Malachi 3:6). ADONAI is the immovable Rock on whom all our hopes are safe and secure. He is the Rock in which we can always trust, because He cannot be overthrown.

Hannah’s God-centered prayer sets a vital example for us. If we place a greater emphasis on the blessings that ADONAI gives than on YHVH Himself, we commit idolatry, placing more value on ourselves rather than on Him! Thus, our foolishness will eventually lead to our own destruction. Hannah was right. There is no one as holy as ADONAI. Therefore, like Hannah, we should always focus on the fact that we know God and have been accepted into His loving care through the atoning sacrifice of His one and only Son, Yeshua (John 3:16).

Hannah’s Warning (2:3): In a rebuke to scornful mockers, Hannah declares: Stop your proud boasting or you will be humbled! Don’t let arrogance come from your mouth! For ADONAI is a God of knowledge (He knows what you are thinking), and He appraises actions (He will judge). There’s no place for pride and arrogance when you stand before a God who knows you through-and-through, everything you’ve ever thought, spoken, and done! He heard all of Peninnah’s haughty words spoken against Hannah, and He also heard Hannah’s prayer from her heart.⁵⁶ She was filled with the knowledge of God, her faith was anchored in His character and attributes. This was not only Hannah’s hope and joy, but as Jeremiah would later put it: Let the one who boasts boast about this: that they have the understanding to know Me, that I am the LORD, who exercises kindness, justice and righteousness on earth, for in these I delight,” declares the LORD (Jeremiah 9:24).

Hannah’s relationship with ADONAI exposes those who show little interest in the Lord. Do you come to your place of worship primarily to meet God? Or, is your primary concern in a message with some practical value to yourself? If that is the case, then you are missing the point. If we desire a faith that burns even in dark places and a character that honors YHVH at all times, our faith should be focused on the Lord Himself, seeking first the Kingdom of God, who gives eternal life (John 17:3).⁵⁷

Hannah’s Judge (2:4-7): Hannah rejoiced because she knew that ADONAI is a just Judge. Unlike the people involved in human judicial proceedings, the LORD knows everything and is able to weigh us and our actions perfectly. God is able to weigh us and our actions correctly. He weighed Belshazzar and found him wanting (Dani’el 5:27). Ha’Shem weighs our motives (Provebs 16:2) and our hearts (24:11-12), and His scales are always accurate. Like Hannah, we may be misunderstood by others, but our Lord will always act justly.⁵⁸

The bows of the mighty are broken, while the feeble are armed with strength. The well-fed hired themselves for bread, while those who were hungry hunger no more. The barren woman has borne seven, while the mother of many wastes away. ADONAI makes poor, and He makes rich; He humbles, and He exalts (2:4-5 and 7). This, of course, related to Hannah’s personal situation. The LORD continued to bless Hannah with five more children: three sons and two daughters (2:21). But then why does the Bible say the barren woman has borne seven? The point, expressed poetically, is that ADONAI had thoroughly blessed the one who was barren, with seven being the symbolic number for fullness of blessing (Ruth 4:15). God is to be praised because He lifts up the lowly and casts down the arrogant and ungodly.

According to Hannah, the Lord’s salvation involves a reversal of fortune in which the proud and violent are humbled and the poor and meek are lifted up. This was the very message taught by Yeshua when He said: Blessed are the poor in spirit, for theirs is the Kingdom of heaven . . . blessed are the meek, for they will inherit the earth (Matthew 5:3 and 5). God is to be praised because in a world where it seems that the rich get richer and the poor get poorer, ADONAI takes up the cause of the downcast, and gives salvation to the weak. Then Hannah expanded her thought to God’s salvation as it pertains to the ultimate issues of life and death. ADONAI kills and makes alive; he brings down to the grave, and he brings up (2:7). In a world such as ours, in which we all must face death – a world where anyone can suddenly become poor, sick, needy, and lowly – YHVH wonderfully lifts His people from death to life.⁵⁹

Hannah’s Prophecy (2:8-10): Those reflections led Hannah to prophesy: He raises the poor from the dust, lifts up the needy from the trash pile; He gives them a place to sit with princes and assigns them seats of honor in the Messianic Kingdom. For the earth’s pillars belong to ADONAI because He is sovereign; on them He has placed the world. He will guard the steps of his faithful, but the wicked will be silenced in darkness. For it is not by strength that a person prevails – those who fight ADONAI will be shattered; he will thunder against them in heaven – ADONAI will judge the ends of the earth (see the commentary on The Life of Christ Jy – The Sheep and the Goats).

Perhaps it was because Hannah’s thoughts had turned to God’s judgment, in which every one of us is rightly condemned as a sinner, that she concluded her prophecy with a remarkable reference to God’s King and promised Messiah. He will strengthen His King and enhance the power of His Messiah (Hebrew: mashiach). This highlights the importance of Hannah’s song as an introduction to the books of Samuel. Whether through some insight from the Scriptures or through the prophetic inspiration of the Ruach Ha’Kodesh, Hannah foresaw that YHVH would provide the King of kings to rule on His behalf. The chapters that follow tell the story of how Hannah’s near historical prophecy was fulfilled with the coming of David (see the commentary on The Life of Christ Ai – The Genealogies of Joseph and Mary).

Hannah’s song is the first direct reference in the TaNaKh to God’s promised Messiah. How appropriate that this promise should come from her lips! Who better to foretell God’s gift of His one-and-only-son to be the Savior of sinful mankind, than a woman who freely gave her firstborn son to serve ADONAI and minister in His Name. How appropriate, as well, that Hannah’s song would find its counterpart in the B’rit Chadashah in the song of a godly young woman so much like her . . . the virgin Mary. Moved by the Spirit of God, Hannah’s song became the basis for Mary’s song (see The Life of Christ An – The Song of Mary). Hannah believed that the birth of her son foreshadowed a new day of hope for the righteous of the TaNaKh. Mary came to realize that through the birth of her Son would come the hope of all the world. While Samuel would be a great prophet and judge for Isra’el; Messiah’s would be the Savior of all who would place their faith in Him, for whoever believes in Him shall not perish but have eternal life (John 3:16).

How else, after all, can God lift up the poor and save the condemned, except that His own Son became poor for us, and the One who knew no sin was made sin so that in Him we might become the righteousness of God (see the commentary on Second Corinthians Bf – Fifteen Words of Hope). Hannah’s far eschatological prophecy has come near to us all through the coming of Yeshua, the promised Messiah. It is now in His Name that the feeble are armed with strength (2:4). It is now that those who were hungry, hunger no more (2:5), since, as Yeshua said: For the bread of God is He who comes down from heaven and gives life to the world . . . I am the bread of life (John 6:33 and 35). Therefore, whoever believes in Yeshua as God’s King and Messiah will be given, as Hannah foresaw, a place to sit with princes and assigned a seat of honor in the Messianic Kingdom (2:8). For as Yeshua taught, whoever hears My Word and believes in Him who sent Me has eternal life (see The Life of Christ Ms – The Eternal Security of the Believer).⁶⁰

Postscript (2:11 and 26): Then Elkanah (and Hannah) went home to Ramah, with joyful hearts and great expectation to see what YHVH would do. What a wonderful thing it is when a husband and wife are dedicated to the Lord, worship Him together, pray together, and trust His Word. Hannah went to the place of worship with a broken heart, but God gave her peace because she prayed and submitted to His will.⁶¹ But Samuel ministered before ADONAI, as far as his age permitted, under the direction of ‘Eli the high priest. And the boy continued to grow in stature and in favor with ADONAI and with men, an appropriate description of a son, like Mary’s, who had come as a blessing of God to the world (Luke 2:52).⁶² This sets the stage for Samuel’s call (see Av – Here I Am).

Dear heavenly Father, praise You that You are always listening to the prayers of those who believe in You. Hannah was not an influential leader. She was only a young woman with a big burden on her heart, and You heard and You answered her! You are such a gracious and loving heavenly Father who delights in caring for and guiding Your children. Messiah Yeshua encouraged His children to continue to pray, for their heavenly Father hears and will help. Then Yeshua told them a parable to show that they should always pray and not be discouraged, He said: There was a judge in a certain city who neither feared God nor respected people.  And there was a widow in that city who kept coming to him, saying, “Give me justice against my opponent.” He was unwilling at the time. But afterward he said to himself, “Although I don’t fear God or respect people, yet because this widow keeps bothering me, I will give her justice so she won’t wear me out by her incessant coming.” Then the Lord said: Hear what the unjust judge is saying. Won’t God do justice for His chosen ones, who cry out to Him day and night? Will He be slow to help them?  I tell you, He will quickly give them justice. But when the Son of Man comes, will He find faith on the earth (Luke 18:1-8)? Thank You for being such a wonderful heavenly Father who hears and answers the prayers of those who believe in You! In Messiah Yeshua’s holy name and power of His resurrection. Amen

How to Make an Offering to God

As Richard Phillips relates in his commentary on First Samuel, Hannah provides an outstanding example in her attitude of gratitude, faithfulness, and generosity, in her spiritual partnership with Elkanah, her husband, and in her zeal to offer her son to God’s service. Recognizing the unique features of her calling and service, we also realize that every believer is called to give to the Lord and serve in the cause of His Gospel. So how do we go about offering our gifts and services to ADONAI? Hannah models three principles: she acknowledged that what she offered came from the Lord and rightly belonged to Him; her offering involved considerable preparation and effort; she presented herself and her offering not in light of her own merits, but on the basis of God’s mercy and grace.

First, what Hannah offered to God had come from Him in the first place. When Hannah brought young Samuel to ‘Eli, the high priest, she told him, “O my lord, as sure as you live, my lord, I am the woman who stood here near you, praying to ADONAI. I prayed for this child, and ADONAI has granted the request I asked of Him” (First Samuel 1:26-27). The only reason Hannah had something valuable to offer the LORD was that God had given her the treasure in the first place. Paul rightly asks: Who has given a gift [to God] that He might be repaid (Romans 11:35). Anything we might give to ADONAI is something that He made and enabled us to possess, including our talents, our wealth, and even our lives. This was the logic in the first fruits offerings of Isra’el’s worship (see the commentary on Leviticus, to see link click Ea – Resheet/First Fruits), just as it provided the logic in the tithes offered today: the first portion is brought to the Lord to show that the whole of what we are, and have, comes from and belongs to Him.

Understanding that everything belongs to God in the first place will greatly restrain our pride, which is always a temptation to those making offerings to ADONAI. Do you devote your mind to studying God’s Word? This is only appropriate, since your intellect was given to you by YHVH. Do you offer your tithe to the Lord? It was Ha’Shem who gave you the ability and the opportunity to earn your money, so it is only fitting that you acknowledge His right to it. We are not performing some extraordinary and praiseworthy service when we obey God’s Word, and live as ADONAI calls us to do, offering our talents, time, and money to Him. As Paul reminded the Corinthians, “What do you have that you didn’t receive as a gift? And since in fact it was a gift which you neither deserved or earned, why do you boast as if it weren’t (see the commentary on First Corinthians Ax – A Faulty View of the God’s Gifts)? None of us can truly claim to be rendering to God a true profit on His investment in us; the truth is that all that our Lord may gain through our work is merely the fruit of His own gifting and labor, coupled with many failures and sins for Him to forgive.

Second, a truly significant offering to God usually requires much preparation and effort. When Hannah brought Samuel to live with ‘Eli in Shiloh (see Ae – The Tabernacle at Shiloh), she had invested a great deal of effort in the boy. She did not bring him until he would be able to stay without being a burden to the high priest. She said to her husband, “As soon as the child has been weaned, then I will bring him, so that he can appear before ADONAI and live there forever” (First Samuel 1:22). According to Second Maccabees 7:27, Jewish children were breast-fed for three or four years. It is hard to imagine how Hannah could have safely left Samuel until he was no longer a toddler, which means that she carefully prepared him during the vital first few years for the vow she had made.

The need for preparation extends to all kinds of offerings we make to God. If a person believes they are called into the ministry, years of training are not a pointless hindrance, but a vital time of preparation. Those devoting themselves to long-term missionary service need to gain the proper skills, learn languages, and raise financial support. The preparation is an essential part of the service they offer. Likewise, believers desiring to be faithful in tithing will often need to prepare by removing debts and simplifying their lifestyle. This only makes the offering to ADONAI more valuable and precious to Him. In fact, a good deal of any meaningful offering to YHVH will consist of preparing to give: undertaking evangelism training so as to be able to communicate the gospel effectively; biblical study to be effective parents; even the organization and forethought that is essential to any fruitful ministry of intercessory prayer. Mature and serious believers, like Hannah, realize that few things of real value can be offered to God without extensive preparation and effort.

Third, it is absolutely essential that believers realize that any offering we make to God can be brought only on the basis of His mercy and grace. This was the purpose for at least one of the bulls Hannah brought; to offer a blood sacrifice for the sins of her and Samuel. First, they slaughtered the bull and then they brought the child to ‘Eli (First Samuel 1:25). Since they remembered that even to approach YHVH required a purification of their sins; how much more would be required for whatever service they offered Him? However we may praise Hannah’s offering of Samuel, she knew that even her best motives required purifying through atoning blood, as did the son she was offering the LORD.⁴⁶

The Scottish Presbyterian minister William Blaikie (1820 to 1899), in his commentary on First Samuel, advises all who come with an offering to God to “remember how unworthy you are to stand before Him. Remember how stained your garments are with sin and worldliness, how distracted your heart is with other thoughts and feelings, how poor the service is you are capable of rendering.” How then can we ever give to the Lord? The answer is found in the purifying blood of Messiah. Blaikie says, “When you give yourselves to Him, or ask to be allowed to take your place among His servants, seek as you do so to be sprinkled with the blood of purification.⁴⁷

The Good News is that not only must we come to ADONAI through the atoning blood of Messiah, but however bad we are (or have been), believers are always accepted by YHVH through the blood. While it is necessary that we come to Ha’Shem by Messiah’s blood, it is also certain that we will be received by Messiah’s grace. The apostle John stated that the blood of His Son Yeshua purifies us from all sin (First John 1:7). Therefore, when we come to the LORD, presenting our gifts for His service, we come only through the merit and blood of our Savior, Yeshua Messiah, and we come certain of God’s acceptance, favor, and spiritual enabling. As Paul put it, Messiah has even accepted sinners like us to be adopted into His eternal family, to participate in the work of His glorious Kingdom, and to share in the inheritance of His people in the light (Colossians 1:12).⁴⁸

Dedicated to ADONAI
First Samuel 1: 21-28

Dedicated to ADONAI DIG: What was the best thing Hannah had going for her? Does this passage lend support to baby dedication practiced in many of the congregations of God today? Why or why not? Why did it take faith for Elkanah and Hannah to leave Samuel in the care of incompetent ‘Eli and his wicked sons?

REFLECT: Why do you think God waited so long to give Hannah a son? How do you think she felt as she brought Samuel to the Tabernacle? What is the most reassuring point of Hannah’s story to you? Are you ready to dedicate someone or something to ADONAI (spouse, children, future, home, or possessions)?

Hannah acknowledged that God had given Samuel to her;
therefore, it was right for her to give him back to God in return.

Certainly Hannah told Elkanah about her vow (to see link click Aj – Hannah’s Prayer), because she knew that the Torah permitted a husband to annul a wife’s vow if he disagreed with it (see the commentary on Numbers Fn – The Vows of a Married Woman). Elkanah agreed with her vow, but was careful not to let anything hinder the fulfillment of his commitments at Shiloh. In God’s eyes, Hannah’s vow then became binding on him as well, and Elkanah recognized this solemn responsibility to see that it was fulfilled. In this, he demonstrated his deep love for his wife far more than any words of encouragement might have done. Therefore, he allowed Hannah to remain at home while he went up with all his household to offer the yearly sacrifice to God (1:21).³⁸

As we wonder about Hannah’s response to her son’s birth, we should inquire about God’s attitude toward solemn vows made to Him. The Bible answers: When you make a vow to God, do not delay paying it, for He has no pleasure in fools. Pay what you vow, why should Ha’Shem be angry at your voice and destroy the work of your hands (Ecc 5:4-6)? It turns out that ADONAI takes our vows very seriously. Vows made to God, including marriage vows, ordination vows, congregational membership vows, and oaths of office, should be made soberly and with mature judgment. Ecclesiastes continues: It is better that you should not vow than to that you should vow and not pay (Ecclesiastes 5:5). For this reason, vows should not be entered into by those who are immature and do not have the means to carry out the intentions of their hearts. Hannah’s actions suggest that she was mature and that she made her vow to God in sober judgment and honest intent.³⁹

Hannah did not go up, explaining to her husband, “As soon as the child has been weaned, then I will bring him, so that he can appear before ADONAI to serve and live there as long as he lives.” According to Second Maccabees 7:27, Jewish children were breast-fed for three years. Her husband Elkanah answered her, “Do what seems good to you; stay here until you have weaned him. May ADONAI enable you to fulfill your vow.” So Hannah stayed behind and nursed the child, until she weaned him (1:22-23). We can’t help but admire Elkanah for what he said and did, for this was his firstborn son by his beloved Hannah, what is more father and son would be separated for the rest of their lives. A firstborn son had to be redeemed by a sacrifice (see the commentary on Exodus Cd – Redemption of the Firstborn), but Elkanah was giving his son as a living sacrifice to ADONAI. As a Nazirite (1:11c), a prophet (3:20), and a judge (see Bm – The Last Judge), Samuel would faithfully serve God and Isra’el, ushering in a new era of Jewish history.⁴⁰

After weaning him, Hannah took her son up with her to the yearly sacrifice, along with three young bulls for blood offerings, to the house of ADONAI at Shiloh (see Ae – The Tabernacle at Shiloh), even though he was just a child (1:24). ‘Eli accepted Samuel because there were a number of women serving in the Tabernacle compound.⁴¹ A translation issue with this verse sheds some light on the offering. Most English versions say that Hannah brought a three-year-old bull. But the original Hebrew text states that Hannah brought three young bulls. Some scholars consider the original reading to be problematic, changing it to a single three-year-old bull, in part because verse 25 says that they slaughtered the bull (singular). But the main objection to the original text is the extreme economic sacrifice that would have been involved in such an offering.⁴²

The bull was the most expensive sacrifice possible and was sacrificed for the burnt offering. Normally, a common person like Elkanah would not be able to afford to sacrifice three young bulls. By comparison, even the high priest was commanded to personally offer just one bull for a purification offering (see Leviticus Aq – The Chatta’th Offering: Communicating God’s Forgiveness); even the leader of a tribe did not have to offer a bull, but a male goat; and a common Israelite was to offer a female goat or lamb (see the commentary on Leviticus Ai – The Burnt Offering: Accepted by God). In such a primitive agricultural society, three young bulls represented a staggering amount of wealth. Elkanah was, without a doubt, very rich. But unable to imagine Elkanah’s generosity in giving to ADONAI, some scholars have needlessly changed the text, following the example of influential ancient translators of the Septuagint, Dead Sea Scrolls, and Peshitta.

Hannah’s additional gift of a grain offering (see Leviticus Aj – The Grain Offerings: Dedicated to God), about three-fifths of a bushel of flour (or about 25 pounds), however, seems to fit the offering for three young bulls, since the Torah prescribed that three-tenths of a bushel of flour should be offered along with each bull. So Hannah’s offering of about 25 pounds of flour was slightly more than required for three bulls (Numbers 15:8-10). In addition, Hannah brought a drink offering of a skin of wine (see Numbers Ch – Grain and Drink Offerings), which is better understood to be a large jug containing as many as twenty liters (or 5.3 gallons).⁴³

After the bull had been slaughtered, Elkanah and Hannah fulfilled their vow when they brought their child to ‘Eli. While Elkanah has stayed in the background, he was with her all along. Hannah reminded the high priest that she was the one who had prayed for a son three years before. She said: O my lord, as sure as you live, my lord, I am the woman who stood here near you, praying to ADONAI. I prayed for this child, and ADONAI has granted the request I asked of Him (1:25-27). Did the old man remember the occasion, and did he recall how unfairly he had dealt with the woman who was in so much pain? If he did, there’s no record of it, but he received the boy to become a servant of the LORD at the Tabernacle and be trained in the Torah.

Considering the pitiful spiritual condition of ‘Eli and the wicked ways of his sons (see Ar – ‘Eli’s Wicked Sons), it took a great deal of faith for Elkanah and Hannah to leave their innocent son in their supervision. But ADONAI was with Samuel and would preserve him from the pollution around him. Just as YHVH protected Joseph in Egypt, so He would protect Samuel in Shiloh. The Ruach Ha’Kodesh can protect our children and grandchildren in this present evil world. Judgment was coming to ‘Eli and his family, but God would prepare Samuel to guide the nation, and move them into the next stage of their development, the monarchy under king David, and his son, King Solomon.

Then Hannah declared: So, I have also dedicated my son to ADONAI – as long as he lives, he is dedicated (1:28a). Hannah’s example shows that God’s grace rightly demands that we respond by giving back to Him. To receive God’s gifts merely for our own pleasure is to misuse them and despise the Giver, not appreciating His generosity and our dependence on His grace. English evangelical Anglican bishop J. C. Ryle (1816-1900) puts this principle in the context of the Gospel, “Grateful love is the true spring of real obedience to Christ.”

The contrast between Hannah’s selfless devotion, and the self-indulgence of ‘Eli and his sons at Shiloh (2:12) highlights the cost of her leaving Samuel there, though this is not mentioned directly. People like her were salt and light in the community. Ironically, there is a subtle foreshadowing of God preparing Samuel to replace Eli’s authority. It will be Samuel, not his master ‘Eli, who will hear the voice of ADONAI distinctly addressing him as a child.⁴⁴

The final words of the chapter provide a fitting conclusion: And Samuel prostrated himself there before ADONAI (1:28b). This was the great purpose in all that Hannah had hoped for: that her son might worship and serve the LORD in His house. The purpose for our lives is no different. Paul writes: Therefore, I urge you, in view of God’s mercy, to offer yourselves as living sacrifices, holy and pleasing to God – which is your spiritual worship (Romans 12:1). Paul’s “therefore,” refers to the whole Gospel teaching that precedes his appeal. Just as Hannah responded to God’s gift of a son by bringing little Samuel to serve all his days in the Tabernacle, so we are to respond to God’s grace in Yeshua Messiah by offering ourselves as living sacrifices for the sake of His praise.

Realizing our calling to serve the Lord, we see that while Samuel would fulfill a unique and vital role in Isra’el’s history, there is just as much value in one who serves God faithfully at home as in one who serves God faithfully in the congregation. Ministry is not only for the rabbi or pastor. Everyone should be involved in some way. Many are called to full time ministry, but most will serve God in secular vocations or at home, while still offering their time, effort, money, prayers, and spiritual gifts to the Lord. Really, what ADONAI wants from us is our whole lives, which He gave to us in the first place, and which He has purchased with the precious blood of His Son Yeshua (First Corinthians 6:19-20).

So whatever plans our parents have had for our lives, we should present ourselves to ADONAI in the manner that Hannah presented young Samuel. Hannah acknowledged that God had given Samuel to her; therefore, it was right for her to give him back to God in return. Likewise, each of us should say to God, “Abba, You made me, and You redeemed me from my sin through the death of Your own Son. I now belong to You, so I offer my whole life for Your praise and for service to Your glorious Kingdom.” And as you make your offering to the Lord, hand it over as John Wesley offered himself to the service of Christ and the Gospel, saying, “I am no longer my own but yours. Put me to what you will. Put me to doing, put me to suffering. Let me be employed for You or laid aside for You. Let me be full, let me be empty. Let me have all things, let me have nothing. I freely and wholeheartedly yield all things to Your pleasure and disposal.⁴⁵

Dear Heavenly Father, praise You for being such an awesome Father! The loving relationship with You is so much more important than anything here on earth. David is an excellent example of even when we have big problems and trials, we should call out to You, remembering and meditating on Your steadfast love that has made a home of eternal love in heaven for all who have put their faith in You. A psalm of David, when he was in the wilderness of Judah. O God, You are my God, earnestly I seek You. My soul thirsts for You. My flesh longs for You in a dry and weary land, where there is no water. So, I looked for You in the Sanctuary, to see Your power and Your glory. Since Your lovingkindness is better than life, my lips will praise You (Psalms 63 1-3). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Samuel’s Birth
First Samuel 1: 19-20

Samuel’s birth DIG: Who were the other famous women in the Bible who were unable to bear children? In what ways did Hannah remain a good mother to Samuel? What did her sacrifice cost her? What did she gain? What else happened at Ramah? What two things did Hannah’s experience show us?

REFLECT: When has ADONAI remembered you in your time of need? Has there been a time of need when you suddenly “remembered” ADONAI? What helps at such times: recording your prayers? Reading the Bible? What does it mean when God does not seem to answer our prayers?

Samuel would be the last of the judges, and the first of the prophets.

Not all the mothers of the nation of Isra’el were not able to conceive and have children naturally. Some were barren. Sarah, Rebecca, Rachel, and Hannah all had to have a miracle to give birth to their children. But why? ADONAI wanted to be clearly seen in the births of the major historical heroes in the path to our salvation. Of course, the most out of the ordinary was the birth of Yeshua, our Messiah. That is not a birth given by a barren woman, but a birth given by a woman who knew no man!

When the priests offered the burnt offering the next morning (see the commentary on Leviticus, to see link click Ai – The Burnt Offering: Accepted by God), Elkanah and his family were there to worship God. They got up early in the morning and worshipped before ADONAI, then returned and came to their house at Ramah (1:19a). It was at Ramah that Rachael died (see the commentary on Genesis Ij – The Birth of Benjamin and the Death of Rachel); it was at Ramah where the exiles began their march into the Babylonian captivity (see the commentary on Jeremiah En – The LORD Bless You, O Righteous Dwelling, O Sacred Mountain); and it was at Ramah that Herod tried to kill the baby Yeshua (see The Life of Christ Aw – Herod Gave Orders to Kill all the Boys in Bethlehem Two Years Old and Under). Therefore, many would mourn at Ramah; nevertheless, when Hannah returned from Shiloh her soul must have been rejoicing, for she had given herself as a living sacrifice (see the commentary on Romans Dc – Responding to the Mercies of ADONAI).

When the family arrived home, Elkanah had sexual relations with Hannah his wife, and God answered her prayer (see Aj – Hannah’s Prayer). YHVH did exactly what Hannah had asked, that God would remember her misery and not forget her, but would give her a son (1:11). As hopeless as Hannah had been, she now had a future. As is characteristic of the TaNaKh, the narrative leading up to the hoped-for event receives most of the attention. The climax, in this case the birth of Samuel, only serves to reveal what the narrative has anticipated. When the story finally gets to the anticipated event, things can happen rather quickly. It took nineteen verses to prepare us for the announcement and only one verse to narrate it.³² In due time Hannah conceived and bore a son (1:20a)!

As Richard Phillips relates in his commentary on First Samuel, Hannah’s experience shows us two things that happen when God’s people pray to Him in faith. The first is that prayer changes things. We see in her a dramatic change of attitude. Hannah entered into prayer shattered and depressed. But as she rose from prayer, she went her way and ate, and her face was no longer sad (First Samuel 1:18). She experienced the blessings of renewed faith, which the writer to the Hebrews says is the assurance of things hoped for, and the conviction of things not seen (Hebrews 11:1). But, however ADONAI would answer Hannah’s prayer, the time spent with Him was rewarding, as it always is. To focus our hearts on YHVH is to remember that the Lord who reigns is also the God of grace who invites us into His presence. He blesses those who trust Him according to His wise, holy, good, and sovereign will. It is for this reason that those who neglect prayer, or who pray without faith, deprive themselves of this world’s chief resource for peace and joy. Peter says it this way: Cast all your anxieties on God because He cares for you (First Peter 5:7).

Not only does prayer change us, but prayer changes things. If prayer only changed us, it would be worthwhile. But the second thing that happened was that the LORD answered Hannah’s prayer. ADONAI is pleased to act in response to our prayers. But some people react to the knowledge of the sovereignty of God by thinking that prayer doesn’t matter because He has decided everything in advance. Hannah didn’t think that way. She understood that God’s sovereign will is achieved through the acts of people, especially our prayers. Faith in YHVH leads us to pray to the One who is sovereign over all things.

In the course of time, then, we find that ADONAI remembered Hannah (1:19b). This does not suggest that God had previously forgotten her, or that He was too busy running the universe to pay attention to her needs before she pointed them out. Rather, it means that the LORD was mindful of her prayer and began to move and bless Hannah. The same verb is used in Genesis 8:1, when, after the Flood, God remembered Noah; that is, God kept His covenant promise and made sure to save Noah. God is faithful in hearing our prayers. Some wonder what it means when God does not seem to answer our prayers as He did for Hannah. Many women will pray in equally earnest tears for a dying child, an unbelieving husband, or an unfulfilled desire to bear a child. Yet, the child does not live, the husband does not believe, or the child is not born. So she looks at Hannah and agonizes that her prayer was just as fervent and believing, but the prayer was not answered. Does this mean that God did not remember such a woman, or that God was less faithful to her?³³

The Scottish Presbyterian minister William Blaikie (1820 to 1899), in his commentary on First Samuel, responds this way, “In spite of all such objections and difficulties, we must maintain that God hears our prayers. Every sincere prayer offered in the name of Christ is heard, and dealt with by God in such a way that seems good to Him.”³⁴ It is true that some prayers are not answered because they are offered in a wrong spirit or with selfish motives (John 9:31). Others are not answered because ADONAI knows that to do so would be harmful. Many of those taken from us by death early in life are being spared by God from agonizing sorrows. Yet, there is no way for us to know this at the time when the prayer seems to have failed. In other cases, prayer denied or delayed because the LORD knows that we need the discipline of learning to faithfully wait on Him, walking by faith and not by sight (Second Corinthians 5:7).³⁵

Therefore, Blaikie urges us that “whatever the reasons for the apparent silence of God, we may rest assured that hearing prayer is the law of His Kingdom. The Old Testament and New alike bear witness to this. Every verse of the Psalms proclaims it, and in every teaching and example, our Lord constantly enforced it. Every apostle took up the same theme, and what true Christian is there who cannot add testimonies from his or her own life? If the answer to some of your prayers has been delayed, have not many of them also been answered? And if there are prayers that have not yet been answered, can you not afford to wait until God gives the explanation? And when the explanation comes, will you not have much to praise God for, even though at the time everything seemed dark and terrible. At that time you will proclaim a new and overwhelming testimony that God is love” (First John 4:8b).³⁶ We know that Hannah reasoned in a believing manner, because she did not wait until her prayer was answered to regain a joyful attitude. Similarly, her example urges us to find our peace in waiting on the Lord, knowing His mercy and grace.

The key to Hannah’s prayer was that she knew ADONAI. She began her prayer by naming Him ADONAI-Tzva’ot (1:11a), or the LORD of heaven’s angelic armies (see Joshua 5:13-15; Second Kings 19:31; Psalm 24:10; Second Corinthians 6:18), who is able to overcome every difficulty in answering prayer. But her experience in casting all her anxieties on ADONAI, then trusting Him, caused her to know Him even better. For just as Hagar called God’s name El-Roi, or “You are the God who sees me,” for she said, “I have now seen the One who sees me” (Genesis 16:13), and just as Abraham named the place ADONAI Yir’eh, or the LORD Will Provide, when he saw that YHVH had provided a ram for the sacrifice (Genesis 22:14a), Hannah also remembered God’s grace to her with a name.

Scholars debate the precise meaning of the name Samuel. Since the form of the name employs letters that could be taken a number of different ways, different solutions are provided. One solution is that Samuel means the name of God, the idea being that as God’s gift the child bears God’s name. However, the most natural name is taken to mean God hears. This is reflected in Hannah’s explanation. She named her son Samuel, God hears, for she said, “I have asked ADONAI for him” (1:20b). Hannah asked for a son, and she knew that God had heard her as soon as she prayed . . . because she knew ADONAI. Once the child was born, she wanted to bring praise to God’s faithfulness in answering her prayer.

Wherever Samuel went and whatever he did, Samuel’s name testified to a great and important truth about ADONAI. He was a living example that when God’s people humbly ask, our LORD hears and answers with mercy and grace. ADONAI calls us to know Him, and thus to cast all our anxieties on Him, believing that He hears us. If we believe this, however God chooses to remember us, we can be sure not only that our prayers will change our own hearts, but also that in God’s faithful hands they will make a difference in the world. Hannah’s prayer brought the coming of Yeshua one step closer in history. Our prayers, offered with the same faith as Hannah’s, will bring the blessings of Messiah’s Kingdom in ways small and large, and all in ways that will touch God’s heart and bring Him praise.³⁷

Dear Heavenly Father, praise and thank You that You not only hear all my prayers, but You are all powerful, and do whatever is best for me. Praise You that nothing is impossible with God (Luke 1:37). Life is often filled with difficulties and I cannot see any way out; but You, Father, are all wise and always do what is best for me. You desire to richly bless me, but sometimes You do say “No” to my prayer, but only for my well-being. So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. Three times I pleaded with the Lord about this, that it should leave me. But He said to me, “My grace is sufficient for you, for power is made perfect in weakness.” Therefore I will boast all the more gladly in my weaknesses, so that the power of Messiah may dwell in me. (Second Corinthians 12:7-9). Here, Paul did not argue or complain but he trusted in Your steadfast love and kindness. Please help me accept Your “No’s!” and in so doing, be conformed into the image of Your Son (Romans 8:29). In the name of the One who sits at Your right hand and the power of His resurrection. Amen

Hannah and ‘Eli
First Samuel 1: 12-18

Hannah and ‘Eli DIG: What is the irony in ‘Eli’s accusation? Why did ‘Eli think Hannah was drunk? What does this reveal about ‘Eli’s character? About Hannah’s grief? Why does Hannah’s sadness disappear so quickly? How did ‘Eli illustrate Isra’el’s problems? How was Hannah like the faithful Abraham?

REFLECT: How can you recognize a strong leader? How do you deal with a weak leader? Hannah was criticized as she poured out her heart to ADONAI. Have you ever been criticized or misunderstood when giving your very best to the Lord? How do you handle your sorrows and disappointments?

Instead of drowning her troubles with strong drink,
Hannah bathed her sorrows in prayerful tears.

She prayed for a long time before ADONAI, with no hesitation in presenting her desperate situation to the LORD. But she was so distraught that she seemed not to have noticed the presence of ‘Eli who was watching her mouth because prayer in the ancient world was almost always audible (1:12). All the while that Hannah prayed, the high priest of Isra’el sat in his chair, watching. Here is the kind of ironic role-reversal so common in Scripture. We would expect ‘Eli, a man in the highest spiritual position of ADONAI’s holy nation, to be the upholder of true spiritually and the one who would break through to God’s grace. Yet he was virtually the one furthest from these things. Meanwhile, the humble wife of a country Levite – one who was treated by others as being cursed by God because of her barren womb, a woman as socially scorned as could be imagined in that day – was the one whose heart is close to YHVH. Hannah, not the high priest, embodied the spiritual principle: God opposes the proud but gives grace to the humble (First Peter 5:5).²⁶

‘Eli displayed his lack of spiritual discernment in his rebuke to Hannah as she prayed. Hannah was speaking in her heart – her lips moved, but her voice could not be heard – so ‘Eli thought she was drunk. ‘Eli, thinking that she was drunk, said to her, “How long are you going to stay drunk? as many people did use the feasts as an excuse to drink to excess. So he said: Stop drinking your wine” (1:13-14)! When you give your best to the Lord, it’s not unusual to be criticized by people who ought to encourage you. Moses was criticized by his brother and sister (Numbers 12:1-16), David by his wife (Second Samuel 6:12-23), and Mary of Bethany by an apostle (John 12:1-8), yet all were commended by the LORD. In the first four chapters of First Samuel, ‘Eli comes across as a poor example of the righteous of the TaNaKh, let alone a high priest. He was probably self-indulgent (4:18) and definitely tolerant of the sins of his two sons (2:22-36).²⁷ If Isra’el had a leader who couldn’t tell the difference between a godly woman’s heartfelt prayer and drunken rumbling, no wonder Isra’el had a leadership crisis!²⁸

But Hannah defended herself, answering, “No, my lord, I am a deeply troubled woman. I have not drunk either wine or other strong liquor; rather, I’ve been pouring out my soul before ADONAI. She was actually correcting the high priest of Isra’el. In 1:9, ‘Eli was sitting on the kisseh, the judgment seat, being judged himself by a godly woman! Our God surely does have a sense of humor. Hannah continued: Don’t think of your servant as a worthless woman; because I have been speaking from the depth of my distress and anger” (1:15-16). In addition to explaining Hannah’s intense, emotional behavior, her words make it clear that there were other women who deserved the high priest’s rebuke. Her statement that she was not some kind of worthless (Hebrew: beliyya’al) woman is literally referring to a daughter of Belial, that is, a woman of destructiveness. These are the same words that the Ruach Ha’Kodesh uses in 2:12 where we read that the sons of ‘Eli were worthless (Hebrew: beliyya’al) men who didn’t know YHVH. In fact, Paul uses the same word in Second Corinthians when he says: What harmony can there be between the Messiah and Belial (see Second Corinthians, to see link click Bi – Do Not be Unequally Yoked with Unbelievers)?²⁹ Instead, her apparent murmuring was a prayer of great intensity born of a struggling soul. The other kind of woman may have foolishly drowned her sorrows with strong drink, but Hannah bathed hers in prayerful tears.³⁰

We don’t read that ‘Eli apologized to Hannah, but once he saw the genuineness of her need and the sincerity of her faith, he did the best to reassure her. Then ‘Eli declared, “Go in peace. May the God of Isra’el grant what you have asked of Him” (1:17). This was his acceptance of her explanation and, though the recorded conversation does not refer to the content of her prayer, ‘Eli added his priestly prayer for its fulfillment. This is the only place in the TaNaKh where a priest blesses an individual.

While this was probably only a good will gesture on ‘Eli’s part; something like, “God bless you,” Hannah took it quite seriously. She replied, “May your servant find favor in your sight.” So the woman went on her way, and she ate, breaking her self-imposed fast, and her face was no longer sad (1:18). There is a visible contrast between the Hannah, who, distraught and unable to eat, went to pray, and the Hannah who returned to join her husband and the family. Though outwardly, her circumstances had not changed, she was now joyous and resolute, full of assurance that her prayer would be answered.³¹ She was like Abraham, who believed the promise of God that he would receive a son.

Dear Heavenly Father, praise You for delighting in hearing and answering my prayers. Delight yourself in the Lord, and he will give you the desires of your heart. Commit your way to the Lord; trust in him, and he will act. He will bring forth your righteousness as the light, and your justice as the noonday. Be still before the Lord and wait patiently for him; fret not yourself over the one who prospers in his way, over the man who carries out evil devices! (Psalm 37:4-7).

Thank You that your steadfast love surrounds all that You do. Your love is always ready to listen and to encourage me (Psalm 26:7-8). Your love, ADONAI, is in the heavens, Your faithfulness up to the skies. Your righteousness is like the mountains of God. Your judgments are like the great deep. You preserve man and beast, ADONAI. How precious is Your love, O God! The children of men find refuge in the shadow of Your wings (Psalm 36:5-7). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Hannah’s prayer
First Samuel 1: 9-11

Hannah’s prayer DIG: How many names does God have? What are the six things we should remember about Hannah’s prayer? Why did Hannah offer her first child to God? What was her motive? What did Hannah intend for her son by her vow? What was different about her vow? How was Hannah a good example of dealing with suffering and pain?

REFLECT: When in trouble, pray. Can you discern the purpose for your suffering? If not, pray and ask God to reveal it to you. Difficult situations will bring us close to our Creator. How have you been “set apart” for service to the Lord? How does Hannah’s prayer help us when we pray? How was Hannah a humble servant? How can you emulate that attitude?

ADONAI is a God who hears.

God only has one name, YHVH, but many attributes. And one of the ways in which the Bible teaches us about God is through the various attributes given to Him in the TaNaKh. The most basic attribute for God is Elohim, or El in its shortened form, which refers to God as the great Creator. When God looked with pity on Hagar, Sarah’s slave girl and the mother of Abraham’s son Ishmael, she named Him El-Roi, a God of seeing (Genesis 16:13). After God provided a ram as an offering in the place of his son Isaac, Abraham named that place, ADONAI Yir’eh, or The LORD Will Provide (22:14a). Yet, one of the most majestic attributes of God makes its first appearance in the story of Hannah and the birth of Samuel. We read in First Samuel 1:3 that Elkanah sacrificed to ADONAI-Tzva’ot, or the LORD of heaven’s angelic armies and describes His omnipotent power (see Joshua 5:13-15; Second Kings 19:31; Psalm 24:10; Second Corinthians 6:18). And given her dire predicament, ADONAI-Tzva’ot was exactly the God she needed.

When we left Hannah (to see link click Ai – The Barren Wife), she was weeping in bitterness at the Tabernacle because of her inability to bear a son and because of the vicious mocking of her rival co-wife, Peninnah. Her husband tried to comfort her, but came up woefully short (1:8). But after Elkanah, Pinannah and her children had finished eating, Hannah got up and went to the House of God. Now ‘Eli the priest was sitting on his seat of honor (Hebrew: kisseh, meaning his throne, or the place where a judge would sit) by the doorpost of the Tabernacle of ADONAI (see Ae – The Tabernacle at Shiloh). However, Hannah was not seeking ‘Eli, she was seeking ADONAI in prayer.¹⁹ Despite being in deep depression, she prayed to ADONAI and cried out in anguish (1:9-10). It was as if YHVH was waiting for her to pray. She prayed, and God heard. Out of the 37 verses about Hannah in the Bible, 23 describe her in prayer. In his commentary on First Samuel, Richard Phillips reminds us that there are six things we need to remember about Hannah’s prayer.

First, Hannah’s prayer is a model for us, starting with the simple fact that she turned to God in her time of need. This may seem surprising, given that it was ADONAI who had closed her womb, as Hannah knew full well. Many people will turn away from God when feeling His hand of affliction, or else simply resign themselves to their fate. Believers sometimes advise friends in such a situation simply to move on and give thanks to God for the trial. We should be thankful to God for everything, even trials, but that does not mean we would be resigned to our situation! Yeshua’s half-brother James gives better advice: Is anyone of you suffering? Let him pray (James 5:13). Of all the things Hannah might have done – becoming angry or bitter, fretting in tears, or becoming angry at ADONAI – she did the very best thing. She simply went to the LORD in prayer for her need.

Second, having turned to God in prayer, Hannah prayed knowing ADONAI’s character. Then she took a vow (see the commentary on Numbers Fn – The Vows of a Married Woman), saying: O ADONAI-Tzva’ot (1:11a). Hannah honored the LORD by ascribing to Him all the power she needed, the might and power of God’s heavenly army of angels. Then she asked Ha’Shem to look upon Your servant’s misery and remember me, and not forget Your servant but will give Your servant a son (1:11b). This was not a random request, but rather one that mirrors what she had learned of YHVH through the greatest of His saving deeds up to that time: the Exodus. Whether or not Hannah had access to the writings of Moshe, she knew the story well enough. Ha’Shem told Moses, “I have surely seen the affliction of My people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings” (Exodus 3:7 and 4:31; Deuteronomy 26:7). This showed God’s deliverance in the Exodus was an answer to prayer. Now, on a new day of Isra’el’s need, and of her own, Hannah called out to the LORD in a prayer of faith. Hannah begged ADONAI to do for her what He had done for Isra’el in the days of Moshe; she was asking God to do what God had shown to be His characteristic behavior toward His people.²⁰

Third, Hannah prayed knowing who she was. She referred to herself as God’s humble servant (1:11b). She didn’t demand that YHVH do anything, nor was there any evidence that she complained about her sorrowful state of affairs in life. Hannah didn’t demand her rights, but merely came with a humble request. Moreover, she knew what kind of a world she lived in. She knew it wasn’t heaven, but a fallen, sinful place in which everyone would have their own share of personal imperfections and afflictions. It is also important to notice that Hannah didn’t ask God to take revenge on Peninnah. She knew that she was coming to God for mercy, and it would be poor practice to ask Ha’Shem’s justice towards others while seeking mercy for herself. Hannah identified herself as a humble servant of the LORD and brought her requests to Him in humble faith.

Fourth, Hannah knew what she wanted and was not afraid to ask for it. It is true that our prayers should consist of more than a list of things we want to receive from God. We need to worship YHVH in prayer, to give thanks for our many blessings, and to confess our sins to Him. Those things honor our heavenly Father when we do so. Consequently, we need to come to God knowing what we are asking, and then asking for it humbly and clearly. James states a principle that, sadly, explains so much of our spiritual poverty: You do not have, because you do not ask (James 4:2). Notice Hannah’s prayer did not rely on any ritual formula or words, or any technique of prayer. She simply knew the Lord, believed in His promise to care for His people, and prayed to Him for what she needed. This is the benefit of knowing ADONAI-Tzva’ot, including His attributes, His promises, and His saving deeds. Hannah was able to pray confidently, because she knew the God to whom she prayed.

Fifth, Hannah prayed with confidence because she prayed according to God’s will. Hannah knew her motives were aligned with God’s will. James chides us not only for not asking in prayers, but also for having the wrong motives when we do ask: And even when you ask, you don’t receive because your motives are all wrong, you only want what gives you pleasure (James 4:3). So, Hannah prayed with an eye on God’s will.

This was especially true when Hannah made her vow. She said: O ADONAI-Tzva’ot, if You will look upon Your servant’s misery and remember me, and not forget Your servant but will give Your servant a son, then I will give him to ADONAI for as long as he lives; and no razor will ever be used on his head (1:11). In other words, she took the Nazarite vow for her future son (see Numbers Ba – The Nazirite Vow). This vow was unusual in two ways. First, a person normally took a Nazarite vow on oneself, not as a proxy for someone else. And secondly, the Nazarite vow was typically limited to a certain period of time. But here, Hannah pledged her future son was to be a Nazirite for life. Of course, the most famous Nazirite was Samson (see the commentary on Judges Bt – The Twelfth Cycle: Samson), the mighty warrior who slew so many Philistines and was the last judge of Isra’el before Samuel.²¹ But to this simple country woman, desperate for a son, it seemed to her like the appropriate way of demonstrating her gratitude.²²

Was Hannah trying to bargain with God? Was she saying, “God, you give me this and I will give you that?” If so, then Hannah wasn’t praying in God’s will. That is the way the pagans approach their gods, seeking to appease them with offers and bribes. But Hannah’s prayer was nothing of the sort. Yes, she wanted to have a child. But beyond that desire, the purposes of ADONAI filled her soul; this put her own desires subordinate to anything she was personally feeling. If the LORD should give her a son, he wouldn’t be hers, but God’s!²³

We should consider the sacrifice involved in Hannah’s vow. Bearing a son would have removed her disgrace and perhaps ended her rival’s persecution, but giving up her son was quite another matter. Perhaps it would have been easier for her to go on living in bitterness than to have a son for only three years (the normal length of weaning) and have to give him up forever. I wonder if God had given Hannah an inner conviction that her son would play an important part in the future of the nation.²⁴ She was also forfeiting the status that a son would bring her in society. So her prayer was no bargain in which she offered something to God in return for what she wanted. Rather, what she wanted was to offer her son to the LORD. She wanted to play her role in God’s plan of salvation, and she was zealous to play a most meaningful role: to bear a lifelong Nazirite who would faithfully serve ADONAI. In this, she set an example for believing parents today in that our main desire for our children should be that they would be faithfully committed to the Lord and useful to His Kingdom.

The sixth and last thing to note about Hannah’s prayer is that she frequently opened her heart to ADONAI. As she explained to ‘Eli, “I have been pouring out my soul before ADONAI” (1:15). If we ever think that the righteous of the TaNaKh couldn’t personally communicate with YHVH, we should remember Hannah’s prayer. She didn’t come with a formula to manipulate the LORD or an offer to bribe Ha’Shem, but with a mind that knew God and a heart that poured out in pain and godly desire. For us, on the one hand, we need to realize that emotional passion does not make our prayers any better or more effective, as if we have to push our hearts onto our heavenly Father. Yeshua taught: When you pray, do not keep on babbling like the pagans do, for they think they will be heard because of their many words (Mt 6:7). On the other hand, passions that are in our hearts – our frustration, our grief, even our doubt and anger – can, and should be brought to God in prayer. With such anguish in her heart, Hannah prayed long and hard for the help of God. As David said of his many prayers, “I pour out my complaints before Him and tell Him all my troubles (Psalm 142:2).²⁵

Dear Heavenly Father, praise You and thank You that You are a wonderful and loving Father who enjoys a relationship of love with me, including time spent talking and listening to each other. You are always there when I need to speak to You. Sometimes I just want to walk with You holding Your hand and feeling Your closeness. Occasionally there are problems that need to be laid at Your feet. Every time I pray it holds an opportunity to praise and to thank You for even in trials, Your Sovereign hand is working to bring good in my life (First Peter 1:6-7).

When David was fleeing for his life he prayed often, trusting in God to save him. But know that ADONAI has set apart the godly for His own. ADONAI will hear when I call to Him… Offer righteous sacrifices and put your trust in Adonai. (Psalms 4:3 and 5). Trust in Him at all times, you people. Pour out your heart in His presence. God is our refuge. Selah (Psalms 62:8). Thank You for never being too busy for me. In Yeshua’s holy Name and the power of His Resurrection. Amen

The Barren Wife
First Samuel 1: 1-8

The barren wife DIG: In ancient times, how did the Jews view a barren wife? Why? How did Elkanah actually contribute to the conflict within his house? Why did Elkanah take his family up to Shiloh year after year? How did Hannah’s barrenness seem to correspond to Isra’el’s spiritual state at that time? How did ADONAI use Hannah’s barrenness to bring Isra’el out of the dark era of the Judges?

REFLECT: Is there some way that your life is barren right now? What lesson does Hannah teach us about barrenness? What “unchangeable” situation have you grieved over as Hannah did? When has ADONAI led you into a time of disappointment before granting your heart’s desire? What encouragement can you find in this passage? In God’s faithfulness? What lessons can husbands learn from Elkanah?

Peninnah had Elkanah’s children, but Hannah had his heart.

Samuel was born sometime around the year 1050 BC. The book of Judges sets the context: In those days there was no king in Isra’el. Everyone did what was right in his own eyes (Judges 2:10). This was the condition of the nation at the time of Samuel’s birth. Isra’el faced a leadership crisis that was accompanied by a spiritual crisis. Having entered the Promised Land in victory and strength, the people of God had lost their way spiritually, politically, and militarily. Judges 2:10 explains why: After Joshua and his generation, there arose another generation after them who did not know ADONAI.

Forgetting the LORD is the greatest evil that can happen to any generation. Because the Israelites didn’t rely on God’s help, they failed to drive out the remnants of the Canaanites; but instead, began to follow in their pagan ways and to worship their unholy idols. In punishment, Ha’Shem (see the commentary on Dani’el Ae – Ha’Shem) gave the Israelites over into the hands of their enemies, periodically showing mercy by raising up judges to deliver them (see the commentary on Judges, to see link click At – The Twelve Cycles). The book of Judges concludes with several accounts that show us the immoral setting in which Samuel was born and raised, including the spiritual corruption of the priesthood, the idolatry of the people, and the moral squalor of their society (see Judges Bz – The Results of the Era of the Judges).¹²

The birth of Samuel foreshadowed a new age. The Scriptures always take care to inform us of the birth and upbringing of its most important figures, and so it is here. Just as Moses, Samson, John the Baptist, and Yeshua Messiah were all born in times of distress to humble, godly parents, the book begins: Now there was a man from Ramathaim-zophim, a Tzuphite, in the hills of Ephraim, whose name was Elkanah the son of Jerocham, the son of Elihu, the son of Tochu, the son of Tzuf, an Ephraimite (1:1). The beginning of the description of Samuel’s father, Elkanah, is identical to that of Samson’s father, Manoah, in Judges 13:2. Each description begins with the statement, “There was a man,” followed by the name of his hometown, his own name, the tribe he came from or living with, and a reference to his marital status.

Ramathaim-zophim was a small town in the very heart of Isra’el, belonging to the territory allotted to Ephraim, not far from its border with Judah, about five miles north of what would later be the city of Jerusalem. There, Samuel was born, lived, and died. In 1:19a it is simply called by the shorter form: Ramah, from the Hebrew verb rum, meaning to be high (no pun intended). Ancient towns in the vicinity were usually on hilltops. The form of the word Ramathaim (meaning the two heights of the zophites) suggests two adjacent summits on which the town was built. Samuel was a member of the Kohathite clan of the tribe of Levi (see the commentary on Numbers At – The Clan of Kohath), and an ancestor of the Tabernacle and Temple musicians (First Chronicles 6:16, 22, and 31-33). The reference to Samuel’s father as an Ephramite, then, relates to the territory where he lived rather than to his tribe. The name Elkanah means “God has created [a son]” and is tantalizingly prophetic of what would soon occur in Hannah’s womb.¹³

He had two wives, one named Hannah (meaning grace) and the other Peninnah (meaning pearl). Peninnah had children, but Hannah had no children (1:2). Barrenness in ancient times was the ultimate disgrace for a married woman, since her husband’s hopes and dreams depended on her providing him with a son to perpetuate his name and inherit his estate. The skillful way in which the two wives are introduced (Hannah, Peninnah, Peninnah, Hannah) prepares the reader to expect that the barren wife will become the mother of a son. Hannah was being tested like the famous women before her: Sarah (Genesis 11:30), Rebekah (Genesis 25:21), Rachel (Genesis 29:31), and the wife of Manoah (Judges 13:2). Apparently Hannah was his first wife, and when she proved barren, he married Peninnah so he could have a son. We don’t know why Elkanah didn’t wait on the LORD and trust Him to work out His plan, but even Abraham married Hagar, and Jacob ended up with four wives! While bigamy and divorce were not prohibited by the Torah (Deuteronomy 21:15-17 and 24:1-4), ADONAI’s original plan was the one man be married to one woman for life (see the commentary on The Life of Christ Ij – Is It Lawful for a Man to Divorce His Wife?).¹⁴

Hannah’s barrenness seems to correspond to Isra’el’s spiritual state at that time. Women who suffer this condition often wonder how God is involved, but in Hannah’s case we know, since the text informs us that ADONAI had closed her womb (1:5). There are many reasons why God brings trials into the lives of His people, often to stimulate our faith, but in the case of the mother of such an important figure as Samuel, the point had not only to do with Hannah, but also with Isra’el. The LORD closed Hannah’s womb to remind Isra’el that He had also caused the people to be spiritually barren because of their idolatry and unbelief. Isra’el was God’s barren wife, having failed to give Him the children of faith He desired. As a nation, Isra’el demonstrated her barrenness in the lack of the strong leadership of a true king. The situation in Elkanah’s family is intended as a parable of Isra’el’s situation at that moment in history. Hannah’s anxiety over having no children, even though Elkanah loved her, paralleled Isra’el’s anxiety over having no king in spite of the care and love of ADONAI.

What God shows us through Hannah is relevant for every believer whose faith seems barren. It is true for barren churches, as the Church in the West, including America, can largely be considered today, bearing very little of the harvest of holiness and zeal for truth that YHVH desires. As we continue in Hannah’s story, she will model for us the grace-seeking prayer (see Aj – Hannah’s Prayer) that we need to offer to Ha’Shem. But in these opening verses we see another essential point. For in a time when Isra’el as a whole had forgotten the LORD, Elkanah went up from Ramah to Shiloh (see Ae – The Tabernacle at Shiloh) year after year (see the commentary on Deuteronomy Db – The Three Pilgrimage Festivals) to worship and sacrifice to ADONAI-Tzva’ot, where Hophni and Phinehas, the two sons of ‘Eli, were priests of ADONAI (1:3). Elkanah did not go up to Shiloh to see ‘Eli or his sons, but to come before the Holy One and renew his covenant faithfulness. Elkanah did what we must do: he prioritized the place of God in his life and focused on Him. He knew he was a sinner, and sought God’s grace by means of the shed blood of a sacrifice.¹⁵

The family feast that followed the sacrifice was the culmination of the pilgrimage. Whereas no offeror ate the meat of his own purification offering (see the commentary on Leviticus Al – The Purification Offering: Purified by the Blood), he was given back a substantial part of his own peace offering (see Leviticus Ak – The Peace Offering: At Peace with God). And this meat was enjoyed at the meal in celebration of his restored fellowship with God. On that occasion, when Elkanah was sacrificing, he gave a portion of the sacrifice to his wife Peninnah and to each of her sons and daughters. But to Hannah he gave a double portion, unwittingly contributing to the conflict within his house, because he loved Hannah more . . . even though ADONAI had closed her womb. Her rival taunted her and made her feel bad, because ADONAI had kept her from having children, and Peninnah missed no opportunity to inflict misery on her. All this was Hannah’s bitter portion, year after year. Whenever Hannah went up to the house of ADONAI, her rival provoked her till she wept and would not eat (1:4-7).¹⁶ In the very place where she should have found hope – in the house of ADONAI – Hannah experienced only agony. The congregations of God are sometimes a most depressing place for those who feel all alone in their trials, though it is also the place they most need to be. Realizing this, we need be aware of the afflictions of others, to be careful about what we say and how we act while rejoicing in our own blessings and go out of our way to provide heartfelt sympathy and support to those who grieve.¹⁷

But even here at the beginning of her story, there are two signs of hope for Hannah. The first sign was the very statement about God’s involvement: He had closed her womb (1:5). The LORD does not seek to destroy us through our trials but to increase our faith. So, if ADONAI is the One who closed her womb, she could take heart, since He could also be the One to open it. Instead of resenting Ha’Shem’s sovereignty in our trials, we should lift up our hearts. Our God has proved His faithfulness and love by sending His one-and-only Son to die for our sins. In Hannah’s day, He was well known as the God who was faithful to deliver Isra’el from bondage in Egypt, and who was mighty in securing the Promised Land for them. Rather than assuming some unholy, spiteful, or condemning purpose in our trials, we need to remember that YHVH is holy, so all His deeds are holy. God is good, so He intends our sorrows for good, and the Holy One is filled with mercy. For ADONAI is close to the brokenhearted and saves those whose spirit is crushed (Psalm 34;18).

In Hannah’s case, Ha’Shem was using her plight to bring about Isra’el’s deliverance from the dark era of the Judges. This was a cause dear to Hannah’s heart, as we know from the song that she later lifted up to praise God (see Ao – Hannah’s Song). We may never know how ADONAI has worked through our most bitter trials to bring others to salvation, or to equip us with the sensitivity in ministry to others. But we do know that we can have confidence in God’s purpose in our lives (see Romans Cl – Our Bodies and Redemption).

A famous example from church history is the tearful experience of Monica, the mother of the early Church’s greatest theologian, Augustine of Hippo. As a devoted believer, Monica was grieved by her brilliant son’s disdain for the Gospel, and even more so for the sexually immoral life that he was leading. Night after night she pleaded with the Lord for Augustine. One night was especially trying, for the next morning her son planned to board a ship bound for Rome, where there would be plenty of sin to be found by a young man. All night she prayed, and when Monica arose in the morning to find her son gone, she wept bitterly before God. Little did she know that in Italy her son would come under the influence of the famous preacher Ambrose of Milan, and that during his stay there he would declare his faith in Jesus Christ as his Lord and Savior! Moreover, the very debauchery over which that faithful mother grieved provided Augustine with a keen appreciation for God’s grace. His teaching of salvation by grace alone would have a profound influence on generations to come, including a direct influence on the men used by God to lead the Protestant Reformation.

The second cause for Hannah’s hope was the tender love displayed by her husband Elkanah. He said to her, “Hannah, why are you crying, and why aren’t you eating? Why be so sad? Am I not better to you than ten sons” (1:8)? As a typical man (who is often clueless concerning their wife’s heart), Elkanah’s words are not above criticism, and might even be considered self-centered. Notice that he asked her, “Am I not better to you than ten sons?” rather than telling her, “You are worth more than ten sons to me!” So it will often be that the most well-meaning friends may not know what to say, and they may say it imperfectly (or worse). But there is One whose comfort does not fail and whose remedy never fails. The ultimate cause for Hannah’s hope lay in the LORD and in the reality that she had not, in fact, given up her faith in Him. As great as Elkanah’s love for Hannah was, there was a far greater love than his, and a Comforter who could do what her husband never could, One who could answer Hannah’s plea and grant the desire of her heart.

The prevalence of barren wombs among women most blessed by God may have caught Hannah’s attention, and if so, she may have realized that a son whom she should bear could be of special importance to ADONAI. This idea is suggested by the prayer that Hannah sings at the beginning of Chapter 2. The biblical theme of God’s blessing on the barren womb makes the important point that He saves not by human capability, human achievement, or human deeds. For it is by grace you have been saved, through faith – and this is not from yourselves, it is the gift of God – not by works, so that no one can boast (Ephesians 2:8-9). YHVH causes the barren womb to bear children, just as He responds to the faith of a barren heart. Thus, the Lord calls us not to trust human wisdom or human effort, and not to despair in the face of human failure; but to trust ADONAI, who gives life to the dead and salvation to those who seek Him. Hannah’s affliction, like ours, was therefore a call to faith in the Holy One. Her weakness was a call of reliance on God’s power. Her failure was a call to believe in God’s faithfulness. And her grief was a call for her to seek God’s grace.

Grateful though Hannah might have been for her husband’s love, her true hope lay in a greater love than his. Her hope lay in the LORD, whose whole record of dealing with Isra’el was one of faithfulness, power, and grace. Our true hope, in all our trials, and especially in the burden of guilt for sin, is that same God, the God of Abraham, Isaac, and Jacob, who has revealed His love forever by sending His own Son to redeem us by His blood. Indeed, when the time came for our Savior to be born, He was conceived by the Ruach Ha’Kodesh not in a barren womb like Hannah’s, but in the virgin womb of Miryam, proving that nothing is impossible for our God. When we are without strength, without resources, without hope, and without human gimmicks – then the Creator of the universe loves to stretch out His hand from heaven. King David once asked himself: Why are you downcast, O my soul, and why are you so disturbed within me? His answer? It is the answer that we will see revealed through the faith of Hannah, an answer that all who know the Lord can come to embrace in every trial: Put your hope in ADONAI, for I will again praise Him, my Savior and my God (Psalm 43:5).¹⁸

Dear Heavenly Father, You are always so wonderful and loving! You care about each of Your children and tenderly guide our lives. Through Hannah’s bareness, she had great pain at first, she was blessed later when You opened her womb. Though in the midst of trials there are hurts and pains, but whenever You rescue Your children Lord, there is a greater joy. In the same way that Hannah cried in her bareness then later rejoiced in Your blessing her with a child, so also Your children cry now in trials, but rejoice when You deliver us. Even though now for a little while, if necessary, you have been distressed by various trials.  These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:6b-7). Life’s trials will soon be over, but the lessons we learn from them will last thru all eternity! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). In Messiah Yeshua’s holy Name and power of His resurrection. Amen

Hannah’s Prayer is Answered
First Samuel 1: 1-28

During the period of the Judges, the Israelites were in a state of extreme distress because they lacked godly leadership. The priesthood had defiled, there was no sustained prophetic message from the LORD (3:1), and the Torah was being ignored throughout the Land. As He often did in Isra’el’s history, God solved the problem by sending a baby. Babies are Ha’Shem’s announcement that He knows the need, cares about His people, and is at work on their behalf. The arrival of a baby ushers in a new life and a new beginning; babies are signposts for the future, and their conceptions and births are miracles that only God can do (Gen 30:1-2). To make the even seem even greater, YHVH sometimes selects barren women to be their mothers, as when He sent Isaac to Sarah, Jacob to Rebekah, and Joseph to Rachel.¹⁰

Without a break in the action from Judges, the book opens with an introduction of one particular family. At first, the husband is mentioned, but the main character in the chapter is to be the first-named wife, who was bold enough to believe that ADONAI would hear and answer her prayer for a son. The chapter records the answer to her prayer and ends with the fulfillment of her vow. Her motives may have been mixed, but her request was in line with the overall will of YHVH, who was preparing to bring into the world a man who would be His faithful representative and mouthpiece.¹¹

The Birth and Dedication of Samuel
First Samuel 1:1 to 2:11

First Samuel immediately follows Judges 21 in the Hebrew text, while the book of Ruth is among the “Writings,” the third division in the TaNaKh (to see link click Ac – The Life of King Sha’ul from a Messianic Jewish Perspective: The use of TaNaKh). By inserting the book of Ruth into the place where it belongs in the history of when the judges ruled (Ruth 1:1), the Christian canon drew attention to the long-term theological importance of David as the forerunner of the one born King of the Jews in Bethlehem. Furthermore, Ruth the Moabitess was among David’s ancestry through Boaz, the kinsman-redeemer (Hebrew: go’el), and genealogy (see the commentary on Ruth Bd – Coda: The Genealogy of David) is another link with the Gospels (see The Life of Christ Ai – The Genealogies of Joseph and Mary).⁸

You cannot read the records of the past without seeing the hand of ADONAI-Tzva’ot (The LORD of heaven’s angelic armies) at work in the events of what we call history, for He is the Chief Actor in this drama. Men and women are free to make their decisions, good or bad, but it is YHVH, the LORD of history, who ultimately accomplishes His purposes in and through the nations (Acts 14:15-17 and 17:24-26; Dani’el 4:25 and 32). Indeed, “history is His story,” a truth that is a great encouragement to God’s people who suffer for their faith. But this truth is also a warning to unbelievers who ignore or oppose the will of the LORD, because ADONAI-Tzva’ot will ultimately triumph (see the commentary on Revelation Fo – The Great White Throne Judgment).

The birth and dedication of Samuel happened at a critical time in Jewish history when the weak confederation of tribes desperately needed direction. Samuel would be the last of the judges (see Bm – The Last Judge) and the first of a new line of prophets after Moses (see Ax – Samuel’s First Prophecy). He established a school of the prophets, and he anointed two kings – Sha’ul who failed and David who succeeded. At a time when the ages were colliding and everything seemed to be shaking, Samuel gave spiritual leadership to the nation of Isra’el and helped to move them toward unification and spiritual redemption.

In human history, it may seem to us that truth is “forever has a noose around its neck” and wrong is “forever on the throne.” But that isn’t heaven’s point of view. As you study First Samuel, you will clearly see that ADONAI is always in control. While He is longsuffering and merciful, and answers the prayers of His people, He is also holy and just and punishes sin. We live today in a time of radical worldwide change, and the Church needs leaders like Samuel who will help God’s people understand where they’ve been, who they are, and what they are called to do.⁹

Isra’el and the Philistines

The Sea Peoples seem to have come from the province of Pylos in Greece. The two cities of Pylos, Apekee and Asistia were centers of metalworkers and armaments. Arriving in the Eastern Mediterranean, they assimilated into the native Canaanite population. The Philistine material culture lost its uniqueness when they reached the peak of their prosperity and their political and military power at the end of the eleventh century BC. This period was one in which the older Aegean traditions were abandoned, not only at Ekron, but in the rest of Philistia, and new cultural influences, primarily Egyptian and Phoenician, took their place (to see a 25-minute video on the Philistines click here).

The Philistines had probably adopted the native Canaanite language for communication in the south right after their settlement. Moreover, it is possible that the Philistines had also adopted the fully standardized Phoenician alphabet of twenty-two letters, as the Greeks did around 1100 BC. First, the Philistines established three coastal city-states, Gaza, Ashdod, and Ashkelon. Later, Gath and Ekron in the lowland were added to them, thus establishing a pentapolis, a confederation of five city-states in the Philistine Plain.

The purpose of the Philistines in extending control in Canaan was not only to dominate the native inhabitants and to exact forced labor and taxes, but also to control the vital overland routes by establishing military posts and garrisons (First Samuel 13:3; Second Samuel 23;14). During the period of the Judges, the Philistines were one of Isra’el’s major enemies (Judges 3:3 and 31, 13:5 and 14:4). They especially appear in the stories of Sampson (Judges Chapters 14-16), which were probably set in the twelfth century. Later, about the middle of the eleventh century BC, the Philistines won a major conflict with Isra’el during the time of ‘Eli (to see link click Bb – The Philistines Capture the Ark).

The primary god of their pantheon was Dagon, a deity worshiped also in upper Mesopotamia as a grain god. Some scholars suggest that the Philistine Dagon was represented as having a human torso and upper body and a fish’s tail (see Bf – The Ark at Ashdod). It may well be that the originally seafaring Philistines brought their fish god with them to Canaan and then adapted him to the Semitic god Dagon, because of their need to become a grain-producing people (Judges 15:3-5).

Samuel and the Philistines: After capturing the Ark of the Covenant at Ebenezer, the Philistines were able to use the road into the Ephraim mountains and secured their domination of the Via Maris, or “The Way of the Philistines,” was the main trade route along the Mediterranean coast. It was the most important trade route from Egypt to Syria, which followed the coastal plain before crossing over into the plain of Jezreel and the Jordan Valley. Then, Samuel was victorious over the Philistines near Mizpah in the southern mountains of Ephraim (see Bm – The Last Judge). On the historical background of the emergence of the monarchy in Isra’el see Bp – The Request for a King.

King Sha’ul and the Philistines: Before and during the reign of King Sha’ul, the Philistines established their garrisons at strategic points (First Samuel 10:5) and on the main roads (First Samuel 13:17 and 14:15). When necessary, they could send a military unit that included chariots, to aid a garrison. In this way, they could control and tax large areas. They could also conscript units from the subjugated population (First Samuel 14:21). However, Sha’ul conquered the Philistine fortress at Geba in First Samuel 13:3, and brought the Philistine domination in the territory of Benjamin to an end.

At least at the end of the eleventh century BC, the Philistines had a monopoly on the process of extracting metals in their pure form. This was especially relevant to their production of chariots and weapons. What the Philistines did, however, was to prevent Israelite craftsmen from learning those new skills, though presumably they continued working in bronze. Thus, they subjugated the Israelites economically (First Samuel 13:19-21). The Philistine military organization and the quality of their weapons were superior to those of the Israelites (see Cq – David Kills Goliath). The Philistine material culture was highly developed with well-planned urban centers. It was prosperous, and they increasingly imported goods from Egypt, Phoenicia, and Cyprus. It may be that David learned something of Philistine military and administrative techniques during his stay in Gath (see the Life of David Aw – David at Gath) and Ziklag (see the Life of David Bt – Achish Sends David Back to Ziklag).

King Sha’ul seems to have been successful in the hill country, but his troops could not win a battle in the open plain because of the domination of Philistine chariots. In First Samuel 23 the war shifted from the mountains to the lowland Shephelah, which was the border between the Israelite towns and Philistia proper. Then, in First Samuel Chapters 28 to 31, the Philistines attacked Isra’el from bases in the Jezreel Valley on the Via Maris highway and destroyed the Israelite army and cornered King Sha’ul on Mount Gilboa (see Dk – Sha’ul Takes His Own Life).

David and the Philistines: Achish, son of Maok, the Philistine king of Gath, employed that ancient tactic of “divide and conquer” by supporting David against the House of Sha’ul in Isra’el (see the Life of David Bs – David Among the Philistines). But then, when David became king, he was able to defeat the Philistines and control territory in the northern plain, the Jezreel Valley, and large sections along the Via Maris. He captured the cities of Dor, Megiddo, and Beth-Shean. Thus, he broke the Philistine military, political, and economic power over Isra’el, though he could not destroy all the major cities on the southern coast. He used mercenaries such as the Cherethites, Pelethites, and Gittities (Second Samuel 15:18). All those peoples were either Philistine or closely related Aegean groups. Those Philistines were certainly “uncircumcised,” but they were not the uncivilized or unsophisticated people that medieval Europe once thought them to be. They had a highly developed technology and civilization when Sha’ul and David confronted them around the eleventh and tenth centuries BC.⁷

The Tabernacle at Shiloh

What happened to the Tabernacle?

Most people are aware of the two holy Temples that stood atop Jerusalem’s Mount Moriah, also known as the Temple Mount. The first was built by King Solomon, destroyed by the Babylonians after 410 years. The Jews were eventually permitted to return to Zion and rebuild the Temple under the Persian King Cyrus. This structure was further enlarged by King Herod who ruled over Isra’el, before being destroyed by the Romans 420 years after its erection. What many people do not realize is that prior to the Temples in Jerusalem the Tabernacle stood in Shiloh, an ancient town in Samaria, for a full 369 years. That is a very long time – far longer than the United States has been an independent country. While Shiloh’s fortunes varied over this time, it was the only place that served as a national religious center for the Jewish people during this period – the era of the biblical Judges.

Such was its importance, that the ancient rabbis taught, “There is nothing differentiating between [the importance] of Shiloh and Jerusalem but . . . that the sanctity of Shiloh was released [once the Tabernacle was no longer there], while the sacredness of Jerusalem is everlasting” (Mishnah, Megillah 1:11).

Another way to gauge the importance of Shiloh is to consider whether it was permissible to offer up sacrifices in any other place, which was prohibited any time there was a national place of worship. Such was the case when the Tabernacle was operating in the desert and when the Temples stood in Jerusalem. The only other time that sacrifices were exclusive to just one location was when the Tabernacle was at Shiloh (Mishnah, Zevachim 14:6).

A place of destiny: When the Israelites settled the Land during the days of Joshua, Shiloh was chosen as the site for the Tabernacle that traveled in the wilderness with them for forty years (Joshua 18:1). There, the temporary white linen curtains, bronze bases, and wooden poles that surrounded the Tabernacle (see the commentary on Exodus, to see link click Ey – The Size of the Courtyard in the Tabernacle) were replaced with stone walls, giving the building a degree of permanence. The only other place that the House of ADONAI (this phrase appears 172 times in the Bible. The first time in Exodus 23:19), and Ark of the Covenant ever enjoyed this degree of stability, was in Jerusalem.

It is evident from several of the Biblical narratives that Shiloh served as a national location in the middle of the country. Its centrality cannot be overstated. Here are some examples: When the Israelites met to apportion the land for the seven remaining tribes, they gathered at Shiloh (Joshua 18:19). It was to Shiloh that the Levites came to demand their assigned cities (Joshua 21:1-2). The tribes of Gad and Reuben departed from Shiloh to their territory on the Eastern side of the Jordan (Joshua 22:9). When the Israelites sent a delegation to confront the tribes of Gad and Reuben for establishing a grand altar by the Jordan, the group left from Shiloh (Joshua 22:12). These, and similar events (Judges 21:12), occurred during the early years of the Israelite settlement in the Land.

Shiloh’s heyday: Skipping forward several hundred years, Eli the high priest served at Shiloh (First Samuel 1:9). People traveled significant distances to make their pilgrimage to Shiloh, which is how we famously encounter Elkanah and Hannah (see Ai – The Barren Wife). Hannah’s heartfelt prayer for offspring at the Tabernacle in Shiloh is one of the most famous ever uttered (see Aj – Hannah’s Prayer). The son she was finally blessed with, who grew up to become the great prophet Samuel, was brought to Shiloh as a child and raised there by ‘Eli (see Am – Dedicated to ADONAI). It was from the Tabernacle at Shiloh that the Ark of the Covenant was carried into war against the Philistines, who captured it (see Bb – The Philistines Capture the Ark). When word of the Ark’s capture was brought back to ‘Eli in Shiloh, he fell back off his chair and died (see Bc – The Death of ‘Eli). The departure of the Ark from Shiloh was highly significant, as it did not return “home” for approximately 60 years, when David had it brought to Jerusalem (see the commentary on the Life of David Cr – The Ark Brought to Yerushalayim).

Later times: Even generations after the Tabernacle at Shiloh no longer stood, the city continued to be associated with significant historic events. The prophet Ahijah of Shiloh warned that the Kingdom ruled by Solomon would be split into two (see the commentary on the Life of Solomon Bz – The First Prophecy of Ahijah). He was the key prophet when the northern Kingdom of Isra’el split from the southern Kingdom of Judah, and loudly condemned the idol worship that was rampant at the time (see the Life of Solomon Dg – The Second Prophecy of Ahijah). The book of Jeremiah tells of the murder of Gedaliah after the Babylonian conquest, some of whom were from Shiloh (see the commentary on Jeremiah Gg – Gedaliah Assassinated) We also read how Jeremiah, a descendant of ‘Eli, greatly lamented the destruction at Shiloh – an event clearly seared into the nation’s memory (see Jeremiah Cc – False Religion is Worthless).

Many hundreds of years later, in the Talmudic era, Shiloh hosted a place of study, and Talmudic literature cites the conduct and teachings of those who lived there. Even centuries after there had been a Tabernacle there, the halo of holiness remained. This is how we may understand the report from the illustrious Rabbi Joshua ben Korcha (a leading second-century sage) who cited the words of an elder: “Once I went to Shiloh, where I smelled the aroma of incense [from the Tabernacle, which had stood a thousand years earlier] emanating from its walls” (Talmud, Yoma 39b).

The mystery of the end of Shiloh: So, what happened to Shiloh, one of the most important places in Jewish history? The Bible does not tell us explicitly, meaning that we shall have to do some detective work to piece the story together. But why are we not told what occurred? After all, this was a place of immense sacredness for the better part of four centuries. Indeed, the termination of Shiloh led to 60 years in which the Ark of the Covenant lacked a proper dwelling place and the Israelites lacked a true national place of worship. The loss of Shiloh was massive, yet we are left guessing what took place. Shouldn’t we be informed about an event of such magnitude?

Perhaps even more difficult to understand is why there is no day of commemoration or mourning for the loss of the Tabernacle at Shiloh. Each year on the Ninth of Av, the Jewish people have a fast day to observe the destruction of the two Temples in Jerusalem (Zechariah 7:3, 7:5, 8:19; Mishnah, Taanit 4:6). The Ninth of Av is the saddest day on the Jewish calendar, during which we sit on the ground and weep, mourning the fall of Jerusalem and the demolition of the Temple in Jerusalem (see Jeremiah Gb – The Destruction of Solomon’s Temple on Tisha B’Av in 586 BC). What is the day that we mark the destruction of the Tabernacle in Shiloh after standing for an entire 369 years? You guessed it, there isn’t one! So how come it gets no recognition?

The most common rabbinic view is that the Tabernacle at Shiloh was destroyed, not through an act of violence by the Philistines. Rather, as the Ark was captured and, as a consequence, the Tabernacle lost its sanctity. Then seemingly, it became permissible for people to use the materials from the structure for their own mundane purposes. According to this view, most likely the city of Shiloh was attacked and destroyed, so the remaining parts of the Tabernacle there were abandoned.

These sources (Rabbi Moses Sofer (Responsa Chatam Sofer, Yoerh Deah response 264; Mahart Chayot to Talmud, Megilla 16b) refer to the “destruction of Shiloh” in the same vein that they refer to the destruction of the Temples in Jerusalem (Maimonides Mishneh Torah Hilchot Beit Habechria 1:2). Some go so far as to claim explicitly that the Tabernacle was burned to the ground as were the Temples in Jerusalem (Rashi midrash on Psalm 74:8). Recently, archeologists found evidence of a terrible fire in Shiloh around the time that the Tabernacle stood, which fits the narrative that it was attacked.

From the words of the prophet Jeremiah, descendant of ‘Eli the high priest in Shiloh for 40 years, it seems clear that something rather bad was involved in Shiloh’s demise. In warning about the looming fate of Jerusalem, ADONAI has these stern words of caution: Go now to the place of Shiloh where I first made a dwelling for My Name, and see what I did to it because of the wickedness of My people Isra’el (7:12). Then why was Shiloh destroyed? The Israelites had taken the Ark of the Covenant into battle against the Philistines. After all, they reasoned, we carried the Ark around Jericho and the walls came tumbling down. The same thing will happen to the Philistines. But they misinterpreted the Ark as a good luck charm and were defeated (First Samuel 4:3-11).

The great prophet Samuel spoke his word of counsel at Shiloh, which had a magnificent beginning. But all Shiloh was at the end of his life was a few piles of rocks in a field of weeds, as every traveler from Galilee to Jerusalem could see. Shiloh was the right place; at Shiloh the right words were spoken. But when the right place no longer pointed people to God and when the right words no longer expressed love and faith, Shiloh was destroyed . . . it never again became a Sanctuary for the Israelites.

There is no account in First Samuel of the burning of Shiloh (was that even too painful to be remembered?), and there is only one other passage in the TaNaKh that even indirectly indicates what had happened. We read in Psalm 78:60: ADONAI abandoned the Tabernacle at Shiloh, the tent He had made where He could live among the people. The Talmudic literature likewise makes several references to the “destruction of Shiloh” (Yoma 9a, Zevachim 102b; also see Mishnat Rabbi Eliezer parashah 1). The same thing was happening during Jeremiah’s day, the Temple had become a good luck charm. So what happened to Shiloh was going to happen to the Temple and Jerusalem for the same reason.

Is it possible to figure out what really happened?

The Rebbe (Likketei Sichot volume 11, pages 175-177) offers a key insight that helps greatly in unraveling this mystery. He draws an important distinction between the dwellings of God in Shiloh and Jerusalem. The structures in Jerusalem were Temples, whereas Shiloh and the portable Sanctuary that the Israelites had during their wilderness wanderings was a Tabernacle. While the First and Second Temples in Jerusalem are repeatedly referred to as a house (for example in First Chronicles 3:1), the place of worship erected in Shiloh is described as a tent (Second Samuel 7:6). Similarly, the Bible calls the portable Sanctuary in the desert a tent no less than 106 times! What is the difference?

It turns out that the distinction is significant. A Temple, like a house, is designed to be permanent, whereas the Tabernacle, like a tent, is inherently intended to be temporary. A house would only be destroyed if something went terribly wrong. A tent, on the other hand, would be taken down when it is no longer needed. When a house is taken down it is a big deal; when a tent gets taken down it is nothing significant, because it was never meant to be permanent.

That, says the Russian-American Orthodox rabbi known as the Rebbe, is why the reason given for the destruction of the First and Second Temples in Jerusalem was “because of our sins” (from the text of the Musaph liturgy) and “due to the sins of Israel” (Rashi midrash on Exodus 38:21). Without a clear reason, a permanent structure would be expected to remain standing. If, instead, it was destroyed, this calls for an explanation. On the other hand, that the Tabernacle in Shiloh came down does not demand an explanation, as it was only intended to stand on a temporary basis. Indeed, the Talmud refers to the period that the Tabernacle stood in Shiloh as “a state of rest,” while the Temple in Jerusalem is called “an ancestral home” (Talmud, Zevachim 102b). Shiloh was but a resting stop on the path to the ultimate chosen place of God (Deuteronomy 12:5).

What gave Shiloh its importance was the fact that the Ark of the Covenant resided there. The structure itself was temporary, but the Ark was permanent. Since the Ark was situated at Shiloh, it attained its unique sacred status. It is therefore reasonable to conclude that once the Ark was captured, the building that had sheltered it lost its importance, and could be abandoned. After all, the building was only ever a temporary solution for housing the Ark. With the Ark gone, the structure held little continued value.

Now we understand the difference in attitude towards the destruction in Shiloh and those in Jerusalem: Shiloh may have hosted an important place of worship for several centuries, but from the outset it was never meant to be forever. It was definitely sad that this illustrious run came to an end, but it had to happen at some point. By contrast, the Temples in Jerusalem were built with the intention that they would remain forever. Their destruction was not inevitable; it was avoidable and should have been avoided. That they came crashing down was therefore a much greater loss and triggered a much more intense reaction.

Bearing in mind that the capture of the Ark had robbed Shiloh of its importance, and the story of the capture of the Ais related in scripture, it may now also be said that the Bible is not silent on the destruction of the tabernacle of Shiloh. The loss of the Ark was its destruction! The actual building may not have been attacked – there was no need for it, because the Ark had been taken and all other essential elements were removed before the Philistines could get there.

Modern Shiloh built its synagogue to resemble the ancient Mishkan (Tabernacle): Shiloh lay in ruins for many centuries. Jewish life was reestablished there in 1978 (formally recognized in 1979), and now boasts a population of around 5,000 residents. Incredibly, the ruins of ancient Shiloh have begun to be discovered. One can now see where the ancient Tabernacle stood all those generations ago. It was easy to identify the site because Judges 21:19 provides a fairly detailed description of its location. Shiloh was one of the most important sites in all Jewish history, in and around which occurred many of the most important events in the Bible, and it is surely amazing to be able to reconnect with a place of such awesome history. While it is difficult to know for sure, it seems that parts of the original walls of the Tabernacle have been discovered, as well as many utensils and artifacts used there.

In Shiloh today, ancient tales of the Bible, including many of the most significant and beloved stories, come to life. We appropriately get excited and inspired at the Kotel, or the Western Wall of the Temple complex in Jerusalem. But there is also plenty to be inspired and excited about a Tabernacle that was established more than a thousand years before the Kotel was built, and which stood for the best part of four centuries.⁶

Abba: An Aramaic word used as an affectionate term of address to someone’s father. Yeshua used it to refer to God as His Father, and believers in Jesus also use it today to address God as Father. In modern Hebrew, this common name means Dad, Daddy, or Papa (also see Mark 14:36 and Romans 8:15).

Adar: the twelfth month of the Jewish biblical calendar.

Adonai: literally, my Lord, a word the TaNaKh uses to refer to God.

ADONAI: The Tetragrammaton, meaning the four-letter name of YHVH (Yud Hay Vav Hay). Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. ADONAI, however, is more of an affectionate name like daddy (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

ADONAI Elohei-Tzva’ot: the LORD God of heaven’s angelic armies. God does not have many names, as seen here and below, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

ADONAI Elohim: This is the Hebrew word for LORD God. This title links Isra’el’s God, the God of the Covenant, with God as Creator of the universe (also see Genesis 2:4; Isaiah 48:16; Psalm 72:18; Luke 1:32; Revelation 1:8).

ADONAI Nissi: the LORD my Banner (see Exodus 17:15; Psalm 20:1).

ADONAI Shalom: the LORD of Peace.

ADONAI Tzidkenu: the LORD our Righteousness.

ADONAI-Tzva’ot: The LORD of heaven’s angelic armies (see Joshua 5:13-15; Second Kings 19:31; Psalm 24:10; Second Corinthians 6:18).

Adversary: Satan, the devil, the prince of the power of the air, and the old dragon.

Afikomen: Literally, “That which comes after.” Piece of matzah that is hidden during the Seder, to be found and eaten after the third cup of redemption.

Amen: At the end of a prayer, this word means, “It is true,” or “Let it be so,” or “May it become true,” indicating that the readers or listeners agree with what has just been said. Although everything Yeshua said was true, “amen” adds special emphasis (also see Deuteronomy 27:25; Jeremiah 28:6; Psalm 41:14; Nehemiah 8:6; Matthew 5:26; Mark 10:15; Luke 23:43; John 10:1).

Anti-missionaries: Today they are Orthodox Jews who champion Jews for Moses. They do not limit their mischief to harassing missionaries; any Jewish believer is a target. It is unfortunate that so many of these anti-missionaries feel their ends justify certain unethical means. In order to “protect” Judaism, they do or encourage others to do what Judaism condemns. In Paul’s day, they were the Judaizers who wanted Gentile believers to add obedience to the 613 commandments of Moshe, circumcision, and eating kosher to Paul’s salvation equals faith-plus-nothing gospel.

Ariel: lion of God, fireplace on God’s altar.

Aviv: the first month of the biblical year, corresponding to the modern Jewish month of Nisan.

Avraham: Abraham

Azazel: a scapegoat or goat demon sent out in the wilderness on Yom Kippur.

Ba’al: the chief male god of the Phoenicians and Canaanites. The word means lord or master.

Bar Mitzvah: Hebrew for “Son of the Commandment.” Although not specifically mentioned in the Bible, it is a Jewish coming of age ritual in which a young man, or Bat Mitzvah for a young woman, chooses to follow the commandments of their forefathers and takes responsibility for their own relationship with the God of Isra’el. This ceremony normally takes place at age 13 for boys or age 12 for girls. Afterwards, he/she is theoretically considered to be an adult, but in modern Judaism this is mostly symbolic, and a twelve-year-old is not treated like an adult.

Beit-Lechem: Bethlehem, the birthplace of David and Yeshua, meaning house of bread.

Bnei-Yisrael: The children of Isra’el.

B’rit Chadashah: Hebrew for the New Covenant. Christians commonly call it the New Testament.

Challah: Challah is a special bread of Ashkenazi Jewish origin, usually braided and typically eaten on ceremonial occasions such as Shabbat and major Jewish holidays. Ritually acceptable challah is made of dough from which a small portion has been set aside as an offering.

Chesed: “mercy,” “lovingkindness,” and/or “covenant-loyalty” (see the commentary on Ruth, to see link click Af – The Concept of Chesed). It is a complex word that summarizes God’s complex and overwhelming love for His people, going beyond the concepts of love, mercy or kindness all together (also see Isaiah 63:7; Zechariah 7:1; Psalm 13:1; Psalm 86:1; Psalm 107:1; Psalm 118:1; Psalm 136:1).

Clear oil: In the oil pressing process this would have been oil from the first of three or pressings. The first pressing, most likely done by adding one stone weight to a wooden beam which then put pressure onto a bag of olives by being forced downward by the weight, was the one which produced the purest oil. This was traditionally the oil used in the Temple.

Cohen of Ha’Elyon: Priest of the God Most High.

Cohen Rosh Gadol: The Great High Priest who served as the head religious official, the only one to enter the Most Holy Place. Aaron, the brother of Moses, was the first man appointed as the Cohen Gadol. In later times, the Cohen Gadol was in charge of the Temple and its administration. The Cohen Gadol Caiaphas, played a key role in questioning Yeshua at His trial. The writer of Hebrews describes Messiah as our great Cohen Gadol, who gives us access to God’s throne in the heavenly sanctuary (also see Leviticus 21:10; Haggai 1:14; Nehemiah 3:1; Matthew 26:57ff; Mark 14:61ff; John 18:19ff; Hebrews 4:14ff and 10:19-22).

Cohen: A priest, a man who offered sacrifices and performed other religious rituals at the Temple in Jerusalem.

Cohanim: The Cohanim were descended from Aaron, the brother of Moses. The Sadducees were from the priestly sect of Judaism.

Covenant: Theologically, it speaks of the contractual relationship between God and His people. The Hebrew term is b’rit. Also see B’rit Chadashah, Hebrew for New Covenant (see Genesis 6:18 and 17:2; Jeremiah 31:30; Nehemiah 9:32; Matthew 26:28; Mark 14:24; Luke 1:72).

Defile, or tam’ei in Hebrew: This is not a sinful condition, but a condition of life. From this we can see that being tam’ei is merely a state of being unable to participate in the Temple service until cleansed because the person has come into contact with the realm of sin and/or death, not necessarily because the person has sinned himself.

Diaspora, the Dispersion: the scattering of the Jewish people in exile throughout the world. Today almost 7 million Jews live in Isra’el, and over 8 million more Jews live in the Diaspora (also see Isaiah 11:10; John 7:35).

Drash: A drash is a long d’var.

D’var: Is a short talk on topics relating to a parashah, the weekly Torah portion.

Echad: The Hebrew word for “one” or “unity.” Echad is used in the Shema (Deuteronomy 6:4).

Elyon: A title for God, meaning the Most High God (see Luke 1:35 and 76; Acts 7:48). A longer form is El Elyon, God Most High (also see Deuteronomy 32:8; Isaiah 14:14; Psalm 91:1; Acts 16:17).

Elohim: “God” in general terms, or as Creator. Compared with ADONAI, God’s “covenant name” used especially in His relationship to the Jewish people. Elohim is the plural form of El, also found in the Bible occasionally with the same meaning. Yeshua is sometimes called Ben-Elohim, the Son of God (also see Genesis 2:19; Isaiah 61:11; Matthew 4:3; Mark 1:1; Luke 1:35; John 11:4).

El Shaddai: God Almighty

Emissaries: Apostles

Gehenna: The word for “hell,” the place of perpetual misery and suffering after this life. It comes from the Greek word Genna and the Hebrew word Gei-Hinnom, which means the valley of Hinnom. There was actually such a valley by that name south of the Temple in Jerusalem. It was used as a garbage dump, and fires were always burning there, making it a suitable picture of life in hell. In Jewish sources, the term is used as the opposite of Gan-Eden, or the Garden of Eden or Paradise (Matthew 23:33; Mark 9:43).

Gentiles: A term for individuals or groups who are not Jewish. In Hebrew a common word for Gentile is goy or goyim is the plural form (see Isaiah 8:23; Matthew 10:18; Mark 10:33).

God-fearers: These were Gentiles who became convinced that ADONAI was the only true God, they abandoned their paganism and idolatry, but they did not choose to become a proselyte in any form, and hence there was no adoption of Jewish customs or practices (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah).

Go’el: Literally, a redeemer, used both for God and of people. In the book of Ruth, go’el means the kinsman-redeemer, a close relative obligated to defend and protect his kin. The go’el could buy back (redeem) land or someone who sold himself into slavery, and could marry a widow in the family in order to protect her future. The human go’el is a picture of God the greater Go’el who protects and redeems us, the members of His family (see Ruth 3:9-12).

Goyim: Nations, non-Jews, Gentiles

Hag ha’Matzah: The Feast of Unleavened Bread

Halakhah: are mitzvot governing Jewish life and comes from the Hebrew root to walk. The rabbis used the term to refer to the legal way to walk out the commandments of the Torah. It can also refer to the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law). A (one) halakhah is a specific ruling given regarding a particular issue, “the halakhah” being the ruling accepted and observed by the Jewish community.

Hametz or Chametz: The Hebrew word for leaven, or yeast, which makes bread rise. God commanded Isra’el not to eat hametz during Passover, Yeshua teaches that both good and evil spread, the same way hametz leavens the whole batch of dough (Also see 16:6-12; Mark 8:15; Luke 12:1 Exodus 12:20; Leviticus 7:13; Amos 4:5; Matthew 13:33 and 13:21).

Hanukkah: Meaning dedication, the feast commemorating the victory of the Maccabees over the armies of Antiochus Epiphanes in 165 BC and the rebuilding and dedication of the Temple after its desecration by Syrian invaders.

Ha’Shem: The Tetragrammaton, meaning the four-letter name of YHVH. Since its pronunciation is not known, and also out of respect for God’s name, Jews traditionally substitute the words ADONAI and Ha’Shem. While ADONAI is more of an affectionate name like daddy, Ha’Shem is a more formal name like sir (also see Exodus 3:15; Jeremiah 1:9; Psalm 1:2, Matthew 1:22; Mark 5:19; Luke 1:5; John 1:23).

Hellenist: In the B’rit Chadashah, it refers to Jews who lived in the Diaspora, or had moved to Isra’el from the Diaspora, spoke Greek, and were more Greek in their culture, than traditional Jewish people brought up in Isra’el (Acts 6:1, 9:29, 11:20).

Immerse: To dip the whole body under water as an act of dedication to the LORD, or as a profession of faith in Yeshua. The word is often seen in other translations as “baptize.” The ceremony of dipping is called “immersion” or “baptism.” Yeshua’s cousin was known as John the Immerser (Matthew 3:1; Mark 6:14; Luke 7:20).

Imputation: To reckon or charge to one’s account. When the Spirit gives life (John 6:63a), that means that all the righteousness of Christ is transferred to your spiritual account at the moment of faith. What is true of Messiah is true of you, minus His deity.

Incarnation: The divine revelation (Hebrews 1:1-2) of YHVH becoming one with humanity as an ordinary human being in the person of Yeshua Messiah. He was one-hundred percent man and one-hundred present God. The Triune God knew that the Second Person would come to earth to be subject to numerous evils: hunger, ridicule, rejection, and death. He did this in order to negate sin, and therefore, its evil effects.

Judaizers: Jewish false teachers, who taught that obedience to the 613 commandments of the Torah were necessary to have a relationship with God, and opposed Paul at every turn. Everywhere Paul went, the Judaizers were sure to follow. Once Paul established a church in Galatia, as soon as he left, they would come in and distort the gospel of Messiah (1:7).

Justification: The act of God whereby, negatively, He forgives the sins of believers and, positively, He declares them righteous by imputing the obedience and righteousness of Messiah to them through faith (Luke 18:9-14). It is not a reward for anything good we have done. It is not something we cooperate with God in (in other words, it is not sanctification). It is an utterly undeserved free gift of the mercy of ADONAI (Romans 3:24; Titus 3:7). It is entirely accomplished by God, once and for all, at the moment of salvation. It results in good deeds (James 2:14-26) and sanctification over our lifetime.

Kadosh: The Hebrew word for ‘holy.” This term describes the people set apart for God. ADONAI Himself is kodosh (Leviticus 19:1-2). Many letters to Christ’s newly formed communities (churches) address Yeshua’s followers as the Kedoshim (also see Jeremiah 2:3; Nehemiah 8:10; First Corinthians 1:2; Ephesians 1:1; Philippians 1:1; Colossians 1:2).

Kedoshim: The holy ones

Kippahs: Known as a yarmulke or skullcap, a kippah is a head covering for Jews. The tradition to wear a kippah does not come from any biblical passage. Rather, it is a custom which evolved as a sign of recognition that there is Someone “above” who watches our every act.

Korban: The root of the word korban, can be translated to bring near. A korban, then, should be defined as something brought near. The reason it is so named is that the person bringing an offering did so in order to be brought near to God. It was a sacrifice or offering dedicated to God, especially to fulfill a vow. If something was to be dedicated to God, it generally could not be used for other purposes. Some Pharisees and teachers of the Torah wrongly used this as an excuse not to provide for their parents in their old age, even though Jewish teaching insisted that the commandment to honor one’s father and mother extended to providing for their physical needs (see Mark 7:11).

Kosher: Kosher foods are those that conform to the Jewish dietary regulations of kashrut, primarily derived from Leviticus and Deuteronomy. Food that may be consumed according to halakha is termed kosher in English, from the Ashkenazi pronunciation of the Hebrew term kashér, meaning “fit”.

Levite: Descendants of the tribe of Levi, who served in the Tabernacle and Temple as gatekeepers, musicians, teachers, and assistants to the priests. The scribes, or Torah-teachers, originally came only from among the Levites and were the forerunners of the Pharisees. They later expanded to include members who were from all tribes, with no affiliation with Levi required. (Also see Exodus 4:14; Ezeki’el 48:12; Ezra 1:5; John 1:19).

LORD: When the translators of the King James Bible in the 1600’s came to the Hebrew word YHVH, they needed to distinguish it from the word Lord, meaning master. So, they capitalized it. Therefore, LORD is actually the Tetragrammaton, meaning the four-letter name of YHVH.

LXX (Septuagint): The “official” Greek translation of the TaNaKh, dating from the third century BC through the fourth century AD. The original translation was of the Torah (the five books of Moshe), which the Letter of Aristeas records was allegedly made by seventy Jewish scholars in Alexandria (Egypt) from which it gained its name (Septuaginta). It is commonly referred to by the abbreviation, LXX (70).

Malki-Tzedek: Melchizedek.

Mashiach (Hebrew): Messiah, the Anointed One (Matthew 26:63; Mark 1:1; John 20:31).

Matzah (singular) or Matzot (plural): Unleavened bread, which is made without yeast, eaten especially during the feast of Passover. Also see hametz (also see Exodus 13:6; Leviticus 2:5; Ezeki’el 45:21; Matthew 26:17; Mark 14:22; Luke 22:19; John 13:26).

Masoretic Text: The official text of the TaNaKh edited by the Massoretes, or Jewish grammarians, during the sixth to tenth centuries AD. This text is “pointed” with various vowel signs and accents which were lacking in the previous texts.

M’chitzah, the: The middle wall of separation (see the commentary on Acts Cn – Paul’s Advice from Jacob and the Elders at Jerusalem).

Megillah (singular) or Megillot (plural): The five books in the Writings used for special readings during the holidays: Song of Songs, Ruth, Lamentations, Ecclesiastes and Esther.

Menorah (singular) or Menorot (plural): The seven branched lampstand(s) designed and commanded by God for service in the Tabernacle/Temple (Exodus 25:32; First Kings 7:49; Zechariah 4:2).

Messiah (Greek): Christ, the Anointed One, often used in speaking of a Redeemer sent from God to free His people from exile and oppression (also see Matthew 1:16; Mark 8:29; Luke 2:11 and John 1:41).

Midrash (singular) or Midrashim (plural): allegorical interpretation or application of a text. The listener is expected to understand that the writer of the midrash is not expounding the plain meaning of the text, but introducing his own ideas.

Mikveh: a bath or pool with a flow of fresh water; used in Orthodox Judaism to this day for ritual purification or ceremonial cleansing, performed at various times in a person’s life (see Matthew 3:13 and Titus 3:5).

Mishnah, The: is the first major written collection of the Jewish oral traditions that are known as the Oral Law (see below).

Mitzvah (singular) or mitzvot (plural): Primarily a commandment from God in the Torah. (Deuteronomy 11:22; Second Kings 17:37; Proverbs 6:20; Matthew 26:10; Mark 14:6). Today, a more modern meaning would be “a good deed,” more broadly, a general principle for living.

Moshe: Moses.

Olam haba: “The age to come,” or “the world to come.” It describes a time after the world is perfected under the rulership of Messiah. This term also refers to the afterlife, where the soul passes after death. It can be contrasted with olam ha-zeh, “this world” (Matthew 12:32; Mark 10:30; Luke 18:30 and 20:35; Ephesians 1:21; Hebrews 6:5; Revelation 20-21).

Omer: Meaning “sheaf,” the bundle of barley used in the Firstfruits offering. After the Temple period it came to be identified with Sefirat ha’Omer, or the counting of the omer, the counting of the days from Firstfruits to Shavu’ot.

Oral Law: The Oral Law refers to the Talmud, which is a compilation of rabbinic commentaries on the first five books of Moses, called the Torah. The Talmud, completed around 500 AD, consists of the Mishnah as well as a commentary on the Mishnah called Gemara (Mishnah + Gemara = Talmud). The tradition grew to include a further compendium called Midrash until about the 12^th century. The rabbis taught that when the Messiah came, He would not only believe in the Oral Law, but He would participate in the making of new Oral Laws (see the commentary on The Life of Christ Ei – The Oral Law).

Pesach: Passover. The Jewish festival commemorating deliverance from Egyptian bondage. In Biblical times Jews used to journey to the Temple, sacrifice lambs there, and eat a special meal commemorating the departure of the Jews from slavery in Egypt. It was one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. Today, Passover is celebrated at home with a special meal called a seder. Yeshua celebrated Passover with His apostles (Matthew 26:18; Mark 14:12; Luke 22:7; John 13:1).

Pharisees: One of the sects of Judaism in the first century. The Pharisees had their own views of how exactly to keep Torah. They were especially concerned with ritual impurity and (unlike the Sadducees) they believed in the resurrection of the dead. While the Sadducees were more involved with the Temple, the Pharisees were concerned more with home and synagogue life.

Propitiation: The averting of God’s wrath by means of the substitutionary and efficacious (producing the desired effect) sacrifice (death) of Yeshua Messiah (the atonement). It is the work of Messiah that satisfies every claim of God’s holiness and justice so that Ha’Shem is free to act on behalf of sinners.

Proselytes at the Gate: There were three levels of Gentile relationship to Judaism. After God-fearers and proselytes of the Gate were the second level. The Gate was the middle wall of separation (Ephesians 2:14) in the Temple compound that Gentiles were not allowed to go beyond under penalty of death (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53). These were Gentiles who adopted many Jewish practices like celebrating Shabbat and the feast of Isra’el, but did not become a full proselyte. Most of these were men because it didn’t require circumcision.

Proselytes of the Covenant: In the third level of Gentile relationship to Judaism (see above), there were proselytes of the Covenant. They entered into the Covenant of Sinai as a full Jew, so to speak. Most of these were women because this level required circumcision.

Purim: Meaning “lots,” is the holiday based on the story of Esther.

Qumran: A site overlooking the Dead Sea where Jewish sects lived in religious communities from 135 BC to 70 AD and from which we have numerous documents which are frequently referred to as the Dead Sea Scrolls. These texts include partial copies and fragments of most of the biblical books (the only whole copy is Isaiah), apocryphal writings such as Enoch, and texts produced by the community itself (the manual of Discipline and the Thanksgiving Hymns). The texts are referred to according to the number of the cave in which they were discovered (for example, 1Qs [Community Rule], 11Q Temp [Temple Scroll]).

Rasheet: One of several names for the Festival of First Fruits.

Redeemed: Setting free from slavery, buying back something lost, for a price.

Righteous of the TaNaKh: Old Testament believers.

Rosh Ha’Shanah: Hebrew for “Head of the Year.” Known as the Jewish New Year, or the Feast of Trumpets.

Ruach: The Hebrew word for “spirit,” “breath,” or “wind.” Yeshua explains wind and Spirit to Nicodemus in John 3:5-8. Scripture frequently refers to the Ruach Ha’Kodesh, the Holy Spirit (Exodus 35:31; Numbers 11:25; Malachi 2:15; Acts 2:2 and 10:44; Romans 8:4-17).

Ruach Ha’Kodesh: The Hebrew name for the Spirit of God, or the Holy Spirit (Isaiah 63:11; Psalm 51:13; Matthew 1:20; Mark 1:8; Luke 1:16; John 14:26).

Sadducees: One of the sects of Judaism in the first century. From the Sadducees came the leading priests who managed the affairs of the Temple. In contrast to the Pharisees, they did not believe in the resurrection of the dead (Matthew 16:12; Mark 12:18; Luke 20:27).

Sanhedrin: Literally, the gathering of the seated, like being a judge seated on a bench – a legal term for an officiating judge. This was the Supreme Court of ancient Isra’el. It exercised legislative and judicial authority (Matthew 26:59; Mark 15:1; Luke 22:66; John 11:47).

Sanctification: To be set apart, specifically, to the holy use and purposes of God. It is a process that takes a whole lifetime. It is the work of God in which you cooperate (Romans 12:1-2; First Corinthians 10:13; Hebrews 12:3-4; First Peter 5:8-9); and is a process Ephesians 4:11-16), trusting in God, apart from whom we can do nothing (John 15:5; Ephesians 3:16; Colossians 1:11; Hebrews 2:18 and 4:14). He who began a good work in you will carry it on to completion until the day of Christ Jesus (Phil 1:6).

Septuagint: The Septuagint is the Greek translation of the Hebrew Scriptures and was presumably made for the Jewish community in Egypt when Greek was the common language throughout the region. It is also called the translation of the Seventy because tradition states that the Septuagint was translated by seventy rabbis. In academia, the Septuagint is often abbreviated as LXX (the Roman numeral for seventy) in honor of this translation.

Shabbat: The Sabbath Day, the seventh day of the week, when work ceases. On this day God’s people are beckoned to rest and renew our relationship with our Creator, who also rested on the seventh day. Shabbat begins on Friday evening at sundown and ends Saturday evening after three stars appear (Exodus 20:10; Nehemiah 9:14; Matthew 12:10; Mark 1:21; Luke 23:56; John 9:14).

Shaddai: A common name for God in the TaNaKh, usually translated as Almighty. The name is often used in a combination such as El Shaddai, or God Almighty (Genesis 17:1; Ezeki’el 1:24; Job 11:7).

Shall be cut off: This phrase may mean that the person is stoned to death, or that he is barred from returning to the Tabernacle or Temple to offer sacrifices. This person would be cherem, literally set apart for destruction, either physically or culturally.

Shaliach: A legal representative, meaning one who is sent.

Shalom: The Hebrew word for peace, wholeness, wellness and true happiness; it is a greeting used when meeting or departing (Genesis 26:31; First Samuel 16:4; Second Chronicles 18:16; Matthew 10:13; Mark 9:50; Luke 1:28; John 14:27).

Sh’khinah glory: The visual manifestation of the glory of God.

Shavu’ot: the festival of Weeks (Hebrew) or Pentecost (Greek), since it comes seven weeks after Pesach; also called Pentecost, from the Greek word for fifty because one counts fifty days after Passover. It is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim. It originally celebrated the harvest, but later commemorated the day God gave the Torah to Isra’el. After Yeshua’s resurrection, the disciples waited for God’s gift of the Ruach Ha’Kodesh, which also came on Shavu’ot (Exodus 34:22; Second Chronicles 8:13; Acts 2:1 and 20:16; First Corinthians 16:8).

Sh’ol: The Hebrew equivalent of the Greek “Hades,” the place where the dead exist.

Shofar: A ram’s horn, used in the Bible for summoning armies, calling to repentance, and in other situations. Blasts of various lengths and numbers signified different instructions. Metal trumpets were also used for similar purposes, but exclusively by the cohanim. Today, the shofar is used on Rosh ha-Shanah of Yom Kippur, the Jewish High Holy Days. The shofar also ushers in the Year of Jubilee (Leviticus 25:9-10; Zechariah 9:14; Matthew 24:31; First Corinthians 15:52; First Thessalonians 4:16-17).

Sinai: the mountain in the desert between Egypt and the land of Isra’el.

Shuwb: turn, turning, and the big idea of Jeremiah.

Son of Man: A name that Yeshua commonly used to refer to Himself. It comes from Dani’el 7:13-14, in which the Son of Man is given all authority. This name sometimes emphasizes Yeshua’s humanity and sometimes His deity (Matthew 9:6; Mark 9:31; Luke 21:36; John 6:27).

Sukkot: the festival of Booths or Tabernacles, celebrating the forty years when the people of Isra’el lived in booths, tents, shacks, in the desert between Egypt and the land of Isra’el. The Hebrew word sukkah means booth and sukkot is the plural and means booths. Sukkot is one of the three “pilgrimage festivals” that all able-bodied Jews were expected to celebrate before YHVH in Yerushalayim (Leviticus 23:34; Zechariah 14:16; Second Chronicles 8:13; Matthew 17:4; Mark 9:5; Luke 9:33).

Synagogue: A place of assembly for Jews for hearing the Torah, praying and worshipping God. There were many synagogues throughout Isra’el and the Greco-Roman world (Matthew 4:23; Mark 5:22; Luke 4:16; John 9:22).

Tabernacle: A temporary dwelling, such as the booths constructed during Sukkot. It is also used in the TaNaKh of the tent in which God dwelt among the Jewish people, both in the wilderness and in the land of Isra’el. When the word is used as a verb, it refers to Yeshua coming to dwell among His people (John 1:14), reminding us of the wilderness Tabernacle and also of the Feast of Tabernacles (Exodus 25:9; First Chronicles 6:17; John 1:14 and 7:2).

Talmid (singular) or Talmudim (plural): Student or students.

Talmud: The codified body of Jewish Oral Law; includes literary creations, legends, scriptural interpretations, comprising the Mishnah and the Gemara.

TaNaKh: The Hebrew word TaNaKh is an acronym, based on the letters T for “Torah”, N for “Nevi’im” (Prophets), and K for “Ketuv’im” (Sacred Writings). It is a collection of the teachings of God to human beings in document form. This term is used instead of the phrase, “the Old Testament,” which sounds “old” and outdated.

Torah: Literally, this Hebrew word means teaching or instruction (Exodus 13:9; Isaiah 2:3; Psalm 1:2; Matthew 5:17; Mark 1:22; Luke 24:44; John 7:19; Romans 7:1ff; First Corinthians 9:20-21; Galatians 3:21). It can be used for the five books of Moshe, or more generally to God’s commandments, or the whole TaNaKh (John 10:34). Uncapitalized, torah can be understood generally as a law or principle (Romans 7:21-8:2).

Torah-Teacher: A Torah scribe engaged in interpreting and transmitting the Torah. They wrote Torah scrolls, bills of divorce, and other legal documents. The Hebrew term is sofer.

Tree of Life: The tree at the center of the garden of Eden (Genesis 2:9, 3:24), the source of eternal life. Scripture points to a future in the B’rit Chadashah, with access to the Tree of Life. In the meantime, the Torah is like the Tree of Life to those who embrace her, and blessed will be all who hold firmly to her (Proverbs 3:18 also see Revelation 2:7, 22:2 and 14).

Tzedakah: Is a Hebrew word meaning righteousness, but commonly used to signify an ethical obligation to do what is right, and is commonly used to signify charity.

Tzitzit: A fringe that was put on a garment in accordance with Numbers 15:37-41.

Tziyon: Zion, Mount Zion, was originally the City of David, south of the modern Old City of Yerushalayim. Later the name Tziyon came to refer metaphorically to the Temple Mount, Jerusalem, or the people of Isra’el. The hill now called Mount Tziyon was given its name in the fourth century AD (Isaiah 1:27; Psalm 65:2; Matthew 21:5; John 12:15).

Yarmelkes: see Kippah.

Yeshivah: The Hebrew word yeshivah comes from the word that means sit and it signifies a place for learning Torah. The Greek word schole, which gives us the English word school, means lecture hall. No English word really comes close to the real meaning of yeshivah, but the Yiddish word shul, or school, comes the closest.

Yeshua: The Hebrew name for our Messiah, known in English as Jesus, and is a masculine form, and a word play on yeshu’ah (salvation) (Matthew 1:21; Mark 6:14; Luke 2:21; John 19:19).

Yerushalayim: Jerusalem.

Y’hudah: Judah.

YHVH: The Tetragrammaton, meaning the Name, the four-letter name of God. Therefore, God does not have many names, He has only one name – YHVH (Yud Hay Vav Hay). All the other names in the Bible describe His characteristics and His attributes.

Yisra’el: Isra’el.

Yochanan: John.

Yom ha’Bikkurim: One of several names for The Feast of Firstfruits.

Yom Kippur: The Day of Atonement, the close of the High Holy Days, and considered the holiest day of the year in traditional Judaism.

The Life of King Sha’ul
from a Messianic Jewish Perspective

To John Rice, my own son in the faith (First Timothy 1:2), who has kept the faith and been a consistent witness of Yeshua Messiah throughout all his teaching and coaching career.

The book of First Samuel describes the transition of leadership in Isra’el from the judges to kings. Three characters are prominent in the book: Samuel, the prophet and last judge; Sha’ul, the first king of Isra’el; and David anointed as king but not recognized as Sha’ul’s successor. The two books of Samuel were originally one in the Hebrew text, but were divided when they were translated into Greek. Thus, the Septuagint (the Greek TaNaKh) and English translations divide Samuel into two books, even though this introduces an artificial division into what is actually one continuous account.

The Use of the New International Version: Because I am writing this commentary on David from a Jewish perspective, I will be using the New International Version unless otherwise indicated. There will be times when I will be using the Complete Jewish Bible by David Stern. But generally I will be using the NIV translation for the Jewish perspective.

The use of ADONAI: Long before Yeshua’s day, the word ADONAI had, out of respect, been substituted in speaking and in reading aloud for God’s personal name, the four Hebrew letters yud-heh-vav-heh, variously written in English as YHVH. The Talmud (Pesachim 50a) made it a requirement not to pronounce Tetragrammaton, meaning the four-letter name of God, and this remains the rule in most modern Jewish settings. In deference to this tradition, which is unnecessary but harmless, I will be using ADONAI or Ha’Shem where YHVH is meant.¹ In ancient times when the scribes were translating the Hebrew Scriptures, they revered the name of YHVH so much that they would use a quill to make one stroke of the name and then throw it away. Then they would make another stroke and throw that quill away until the name was completed. His name became so sacred to them that they started to substitute the phrase the Name, instead of writing or pronouncing His Name. Over centuries of doing this, the actual letters and pronunciation of His Name was lost. The closest we can come is YHVH, with no syllables. The pronunciation has been totally lost. Therefore, the name Yahweh is only a guess of what the original name sounded like. Both ADONAI and Ha’Shem are substitute names for YHVH. ADONAI is more of an affectionate name like daddy, while Ha’Shem is a more formal name like sir.

The use of TaNaKh: The Hebrew word TaNaKh is an acronym, based on the letters T (for “Torah“), N (for “Nevi’im,” or the Prophets), and K (for “Ketuvim,” or the Sacred Writings). It is the collection of the teachings of God to human beings in document form. The term “Old Covenant” implies that it is no longer valid, or at the very least outdated. Something old, to be either ignored or discarded. But Jesus Himself said: Don’t think I have come to abolish the Torah and the Prophets, I have not come to abolish but to complete (Matthew 5:17 CJB). I will be using the Hebrew acronym TaNaKh instead of the phrase the Old Testament, throughout this devotional commentary.

First and Second Samuel

Title: In the Jewish canon the two books of Samuel were originally one. There is no break in the Masoretic text between First and Second Samuel; the Masoretic notes at the end of Second Samuel give a total of 1,506 verses for the entire body of writing and point to First Samuel 28:24 as the middle verse of the “book.” The scroll of Samuel, like the scrolls of Kings and Chronicles, both of which are slightly longer than Samuel, was too unwieldy to be handled with ease and so was divided into two parts in the early manuscripts of the Septuagint (The Greek translation of the TaNaKh 250 BC). Not until the fifteenth century AD was the Hebrew text of Samuel separated into two books, and the first printed Hebrew Bible to exhibit the division was the Daniel Bomberg edition published in Venice, Italy in 1516/17.

Names: The Hebrew name is Shmu’el since the prophet Samuel is the dominant figure in the early chapters. The Greek name from the Septuagint is called the “Book of Kingdoms.” The Latin name in the Vulgate Bible is referred to as Libri Regnorum, or Book of Kings and Samuel and Kings are each divided into four parts: First, Second, Third and Fourth Kings respectively, which has caused much confusion to non-Catholics in the past. In English Bibles, they are First and Second Samuel, First and Second Kings.

Author: According to the Babylonian Talmud “Samuel wrote the book that bears his name” (b. B. Bat. 14b). The same Talmud asserts that Samuel himself wrote the first twenty-four chapters of First Samuel (since 1 Samuel 25:1 reports his death) and that the rest of the books of Samuel were the work of Nathan and Gad (b. B. Bat. 15a). First Chronicles 29:29 is doubtless the source of the latter rabbinic assessment: As for the events of King David’s reign, from beginning to end, they are written in the records of Samuel the seer, the records of Nathan the prophet and the records of Gad the seer. However, 1 Chronicles 29:29 is merely listing sources used by the Chronicler and should not be understood as having anything to say about the authorship of the books of Samuel. Although the priests Abiathar (1 Samuel 22:18-23, 23:6-9; Second Samuel 15:24-29, 19:11), Ahimaaz (2 Samuel 15:27 and 36, 17:17 and 20, 18:19, 22-23, 27-29) and Zabud (1 Kings 4:5), among others, have been proposed as possible candidates, arguments in their favor fail to convince. In the last analysis, we must leave the authorship to Samuel – and, for that matter, of other books of the TaNaKh such as Joshua, Judges, Kings and Chronicles – in the realm of anonymity. Ultimately, of course, the Ruach (Holy Spirit) is the Author who prompted the inspired narrator to put pen to parchment.

Date of the Books: With respect to the books of Samuel, all that can be said for certain is that since they report the last words of David (Second Samuel 23:1), they could not have been written earlier than the second quarter of the tenth century BC (David having died in 970 BC). On the basis of historical and archaeological date as well as literary analysis, Baruch Halpern concludes that “the composition of Samuel cannot be placed later than the 9^th century, and probably should be dated in the 10^th century, shortly after David’s death in Solomon’s day.²

Historical Setting: Because of its setting during the period of the judges, the book of Ruth was inserted between Judges and Samuel at least as early as the Septuagint (LXX) and continues to occupy that position in most versions of the Bible to the present time. In the Jewish canon, however, Ruth is one of the five festival scrolls, the Megillot, and therefore appears closer to the end of the TaNaKh in the Writings. Therefore, when Ruth is placed in the Writings, the books of Samuel follow immediately after the book of Judges.

After the conquest of Canaan by Joshua, the Israelites experienced the normal range of problems the colonizers of a newly occupied territory. The situation, however, was made worse not only by the resilience of the Canaanites but also the moral, spiritual and military failures of the Jews. The rebellion against the Covenant that YHVH had established with them at Sinai (see the commentary on Deuteronomy Bi – The Stipulations of the Covenant) brought divine retribution, and the restoration that resulted from their repentance lasted only until they rebelled again. The dreary cycle of rebellion – retribution – repentance – restoration – rebellion was repeated over and over again throughout the book of Judges, which in many respects rehearses the darkest days of Isra’el’s long history.

By the end of the Judges the situation in the Land had become intolerable. Isra’el was at the point of death and anarchy reigned: Everyone did as they saw fit (Judges 21:25). A series of judges, upon whom the Ruach Ha’Kodesh came with energizing power, provided little more than temporary relief from Isra’el’s enemies within and without, who were both numerous and varied. More than three centuries of settlement did not materially improve Isra’el’s position, and the righteous of the TaNaKh must have begun crying out for change.

In the days of the judges, Isra’el had no king, and it was becoming apparent to many that she desperately needed one. They wanted to be like all the nations around them! This desire for a king (First Samuel 8:5) was not in itself inappropriate. Their sin consisted in the fact that they were asking for a king to lead us and to go out before us and to fight our battles (First Samuel 8:20). In other words, they refused to believe that YHVH would grant them victory in His own time and according to His own good pleasure. They were willing to exchange humble faith in the protection and power of ADONAI-Tzva’ot for misguided reliance on the strength of the fighting men of Isra’el.

Sha’ul ruled for 42 years (1 Sam 13:1) from 1052 BC to 1010 BC, David ruled for 40 years from 1010 BC to 970 BC, and Solomon ruled 40 years from 970 to about 930 BC (1 Kg 11:42). Therefore, in the life of David, we see about the last 20 years of Sha’ul’s life, all of David’s life, Solomon’s birth and at the end of David’s life, the tumultuous transfer of authority from David to Solomon, God’s anointed, and the beginning of his reign.

Purpose: There are three specific purposes of the books of Samuel. First, is the historical purpose. It picks up from Judges 21:25 NLT, we read that in those days Isra’el had no king and all the people did whatever seemed right in their own eyes. So the purpose of the books of Samuel was to explain how Isra’el gained a king. And in doing so, the difference between human choice, which was Sha’ul, and divine choice, which was David. Keep in mind, it was already God’s plan for Isra’el to have a king at some point because in Genesis 49:10, Jacob prophesied that a scepter will not depart from Judah, for the Messiah would be a King from Judah, and therefore, a kingship would be established. Moreover, in Deuteronomy 17:14-20 the Ruach commands Isra’el to be sure to appoint over you a king that ADONAI your God chooses, and spells out the rules the king must follow when they have one. David was supposed to be Isra’el’s first king, but because they didn’t wait on the LORD (Psalm 27:14), they got Sha’ul (and a lot of heartache) instead of David. So the historical purpose was to show how Isra’el finally received a king – Yeshua Messiah who is an ancestor of King David (see the commentary on Ruth Bd – Coda: The Genealogy of David).

Secondly, is the vindication purpose. David needed to be vindicated because he did not hijack the throne away from the house of Sha’ul. David had two chances to kill Sha’ul (see the commentary on the Life of David  Bj – David Spares Sha’ul’s Life and Bp – David Again Spares Sha’ul’s Life) and did not do so. And when the Philistines finally killed Sha’ul, David was three days’ journey away. In addition, when David heard about the death of Sha’ul he wasn’t happy about it, but lamented his death (see the life of David By – David’s Lament for Sha’ul and Y’honatan). He was not involved in the murder of Abner, the general in charge of Sha’ul’s army, nor Ish-Bosheth, who succeeded Sha’ul as king of the northern tribes of Isra’el. He was merciful to Sha’ul’s grandson (see the Life of David Da – David and Mephiboseth), and he had no choice but to hand the seven sons of Sha’ul over to the Gibeonites for execution as a result of Sha’ul’s sins and to avert a plague (see the Life of David Ef – The LORD’s Wrath Against Isra’el).

Thirdly, there is a theological purpose. For the most part the Bible is not merely trying to write history for history’s sake. The Ruach is not only writing biographies. One of His three purposes is to teach theology. So the theological purpose of the books of Samuel is the establishment of the Davidic Covenant (see Ct – The LORD’s Covenant with David), just as Genesis records the establishment of God’s Covenant with Abraham. The books of Samuel also emphasize God’s providence. People choose kings, but God chooses dynasties.

Psalms

Title of the Psalms: The English title Psalms (or Psalter) is derived from the Greek translation of the TaNaKh. In the Codex Vaticanus (fourth century AD) the title Psalmoi and the subtitle Biblos paslmon (Book of Psalms) were used. In the Codex Alexandrinus (fifth century AD) the name Psalterion appears. The Greek word psalmos, which translates the Hebrew mizmor, signifies music accompanied by stringed instruments. Under the influence of the Septuagint and of Christianity, the word psalmos came to designate a song of praise without the emphasis on accompaniment by stringed instruments. Because mizmor is used in the titles of 57 of the psalms, the Greek translators used the translation of that word for the title of the entire collection. In the TaNaKh the title is the Book of Praises, referring to their content rather than form. This title is fitting for their collection of hymns used in Isra’el’s worship, because most of the psalms contain an element of praise.³

The Psalms as Windows into Isra’el’s Faith: The 150 psalms that the Ruach Ha’Kodesh has given us, is more than merely a book of Isra’el’s prayer and praise. It is a cross section of God’s revelation to Isra’el and of Isra’el’s response in faith to ADONAI. In them, we receive windows that enable us to look out on our brothers and sisters in the faith of more than twenty-five hundred years ago. They invite us to experience how the LORD’s people in the past related to Him. They witness to the glory of Tziyon, to God’s covenant with David, to the faithfulness of YHVH, to the exodus and conquest traditions, to God the Creator-Redeemer-King, and to the Tender Warrior. We see an interplay of many different motifs and emphases, which, when isolated, help us to understand better the TaNaKh as a whole and its bearing on the B’rit Chadashah (New Testament) because the TaNaKh looks forward and the B’rit Chadashah looks back.

The book of Psalms is God’s prescription for complacent believers, because through it He reveals how great, wonderful, magnificent, wise, and utterly awe-inspiring He is! If the LORD’s people before the coming of Messiah in the Gospels could have had such a faith in ADONAI – a witness to His greatness and readiness to help – how much more should this be true among us today! The book of Psalms can revolutionize our devotional life, our family patterns, and the fellowship and witness of the congregations of God.⁴

The Psalms is Our word to God and God’s Word to Us,
The Inspiration and Authority of the Psalms: The book of Psalms is first and foremost God’s Word to His people. We hear the voice of YHVH in each individual psalm through the many moods of the psalms and through the many themes of the Psalter. The purpose of the psalms is the same as any other part of Scripture (2 Tim 3:16), nevertheless it is unique. In it, ADONAI not only speaks to His people but also encourages us to use the language of the psalms in our individual and communal prayers and praise. By applying these ancient psalms to modern situations, the life of faith, hope, and love of each believer and the congregations of God can be greatly enhanced.

The psalms encourage a conversation between the LORD and His children. Though no book of the TaNaKh has been more important in the history of God’s people than the book of Psalms, we are in danger of losing it, partly because of lack of use and partly because of the skills required for understanding them. Ha’Shem expects His children to incorporate the psalms into every aspect of our lives. There are seven values of the psalms to our lives:

1. Prayer is our communion with God. Prayers in the psalms sometimes take the form of complaints against God. The psalms lament adversity, describe the evil in His world, or petition YHVH to be faithful to His promises. Truly, the psalms affect our whole being. There is not a single emotion that we can be aware of, that is not represented in the psalms.

2. Praise is a person’s longing for and for others to be moved with the same desire for God. The acts of God in the past filled His children with longing for a renewal of His acts, therefore intertwining past history (creation, the exodus, conquest, restoration, and so on) with future eschatology. Any token of God’s goodness in the past energizes a greater hope for the future. So praise bridges the two horizons of the past and the future.

3. The psalms have a distinct place in the liturgy of the congregations of God. From the earliest of times the psalms have been the manual of praise and prayer in public worship. But lately, things have changed. The psalms are sung and read less and less. Hymns, gospel songs and other readings have taken their place in public and private worship to our detriment.

4. The psalms inspire the believer with the hope of the kingdom of God, not only now, but also in the messianic Kingdom and the Eternal State (see the commentary on Revelation Fq – The Eternal State). They guide the believer into a clearer picture of the God who has acted in creation, revelation and redemption, and who will act decisively in establishing His Kingdom. The study of the psalms transforms our perspective on ourselves and on the world.

5. The psalms reflect the faith experienced by God’s people before the Second Coming (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah). Their expressions of frustration, impatience, anger, and joy reflect the tension between the “now but not yet.” One of the issues in the psalms of lament lies in their definition as petition or lament. They are both. The emphasis on prayer as petition may emphasize our submission to the power of God. The stress on lament brings out our struggle with YHVH as the psalmist wrestles with God’s freedom, God’s promises, and his own inability to understand God. In either case, the psalmist cries out in faith for the fullness of redemption.

Now that Yeshua has come, the psalms continue to hold great value for believers today as we, too, cry out for the day of our redemption. The B’rit Chadashah is clear that Jesus is the Messiah. He is the only Mediator between God and mankind. He alone will bring in the fullness of redemption. The psalms have been, in the truest sense, the prayer-book for believers of all ages. The psalms bridge the gap between “the then and the now,” the ancient world and the present world, probably better than any other book of the Bible.

6. God addresses both the individual and the community. At times it may seem that the psalms should be limited to Isra’el in her national existence (community laments) or to the king (royal prayers) and that we may use the psalms very selectively. Some have been guilty of emphasizing Isra’el’s collective experiences as a worshiping community to the virtual exclusion of an individual experience. However, the psalms can also be most valuable in our personal lives. They speak to our hearts and can transform us.

7. The value of the psalms lies in their connection between the TaNaKh and the B’rit Chadashah. Strictly speaking, they do belong in the TaNaKh and not to the B’rit Chadashah, as the psalmists stand among the people of God who served Him at the Temple and knew only of the kingdom of David and his heirs. However, the psalmists also longed for the day of redemption, the light of which grew ever more brightly with the birth of Immanuel (Isaiah 8:1 to 9:7), His earthly ministry, crucifixion, ascension to heaven and present rule at the Father’s right hand. Yeshua is the Messiah of God, in whom all the promises of YHVH are sealed, including His messianic rule. This makes us different from the righteous of the TaNaKh. But Jesus and His disciples loved the psalms, which witness to the suffering and exaltation of the Son of Man. The early believers used the psalms in explaining Christ’s ministry, resurrection, exaltation and present rule.

First Chronicles

Author and Date: If we accept the tradition that the canon of the TaNaKh was finalized during the general period of the Persian monarch Artach’shashta who died in 424 BC, then Chronicles would have to be written before that date. If its composition, moreover, is associated with the work of Ezra, we must notice that the Aramaic language found in the book of Ezra matches that of the Elephantine papyri, which likewise belongs to the fifth century BC.

Relationships between the books of Chronicles and Ezra provide the most important single clue for fixing the date of Chronicles and also for its authorship. Since Chronicles appears to be the work of an individual writer, who was a Levitical leader, some identification with Ezra the priest and scribe (see the commentary on Ezra-Nehemiah Bh – Ezra Returns from Babylon), appears likely. Not only that, but the personal qualities of the author show he was a priestly official of knowledge, insight, wisdom, courage, organizing ability, and determination to carry out his plan.

The literary styles of the books are similar, and their contents have much in common: the frequent lists of genealogies, their focus on ritual, and joint devotion to the Torah. Most significant of all, the closing verses of Second Chronicles 36:22-23 are repeated as the opening verses of Ezra 1:1-3a. The rabbis teach that Ezra wrote Chronicles, along with the book that bears his name, and is also upheld by as unanimous a consensus as can be, as can be found anywhere in the analysis of the Scriptures.

Therefore, for those who accept his historicity of the events recorded in Ezra – from the decree of Cyrus in 538 BC down to Ezra’s reform in 458-457 BC – and the validity of Ezra’s autobiographical writing within the next few years, the date of the composition for both Chronicles and Ezra as one consecutive history must be about 450 BC from Tziyon.⁵

Purpose and Structure: While the books of Samuel and Kings give a political history of Isra’el and Judah, Chronicles present a religious history of the Davidic dynasty of Judah. The former are written from a prophetic and moral viewpoint, while the latter from a priestly and spiritual viewpoint. First Chronicles begins with the royal line of David and then traces the spiritual significance of David’s righteous reign. The Chronicler omitted the slaughter of two-thirds of the Moabite army because David was a man of war (First Chronicles 28:3). This was precisely the reason that David was not permitted to build the Temple.

The Outline for the Life of King Sha’ul

The Life of King Sha’ul from a Messianic Jewish Perspective (Ac)

Glossary (Ad)

The Tabernacle at Shiloh (Ae)

Isra’el and the Philistines (Af)

I. The Birth and Dedication of Samuel – 1:1 to 2:11 (Ag)

A. Hannah’s Prayer is Answered – 1:1-28 (Ah)

1. The Barren Wife – 1:1-8 (Ai)

2. Hannah’s Prayer – 1:9-11 (Aj)

3. Hannah and ‘Eli – 1:12-18 (Ak)

4. Samuel’s Birth – 1:19-20 (Al)

5. Dedicated to ADONAI – 1:21-28 (Am)

6. How to Make an Offering to God (An)

B. Hannah’s Song – 2:1-11 (Ao)

II. The Sons of ‘Eli and the Call of Samuel – 2:12 to 4:1a (Ap)

A. The Sons of ‘Eli – 2:12-36 (Aq)

1. ‘Eli’s Wicked Sons – 2:12-17 (Ar)

2. The Faithfulness of Samuel and His Parents – 2:18-21 (As)

3. ‘Eli’s Ineffective Rebuke of His Sons – 2:22-26 (At)

4. God’s Rejection of ‘Eli’s House – 2:27-36 (Au)

B. Here I Am – 3:1 to 4:1a (Av)

1. Samuel’s Call – 3:1-14 (Aw)

2. Samuel’s First Prophecy – 3:15-18 (Ax)

3. Samuel the Prophet – 3:19 to 4:1a (Ay)

III. The Journeys of the Ark of the Covenant – 4:1b to 7:1 (Az)

A. The Capture of the Ark – 4:1b-22 (Ba)

1. The Philistines Captured the Ark – 4:1b-11 (Bb)

2. The Death of ‘Eli – 4:12-18 (Bc)

3. The Birth of Ichabod – 4:19-22 (Bd)

B. The Ark in the Land of the Philistines – 5:1-12 (Be)

1. The Ark at Ashdod – 5:1-7 (Bf)

2. The Ark at Gath – 5:8-9 (Bg)

3. The Ark at Ekron – 5:10-12 (Bh)

C. The Ark on the Move – 6:1 to 7:1 (Bi)

1. The Ark Leaving Philistia – 6:1-9 (Bj)

2. The Ark at Beit-Shemesh – 6:10-21 (Bk)

3. The Ark at Abinadab’s House – 7:1 (Bl)

IV. The Last Judge – 7:2 to 12:25 (Bm)

A. Repentance and Recommitment at Mizpah – 7:2-17 (Bn)

B. The Rise of King Sha’ul – 8:1 to 12:25 (Bo)

1. The Request for a King – 8:1-22 (Bp)

a. Give us a King – 8:1-9 (Bq)

b. Samuel’s Warnings – 8:10-18 (Br)

c. The People’s Refusal to Listen – 8:19-22 (Bs)

2. The Anointing of King Sha’ul – 9:1 to 10:27 (Bt)

a. Sha’ul and the Lost Donkeys – 9:1-14 (Bu)

b. Behold, Your King – 9:15 to 10:16 (Bv)

1.) Samuel Meets Sha’ul – 9:15-25 (Bw)

2.) Samuel Anoints Sha’ul – 9:26 to 10:16 (Bx)

c. Long Live the King – 10:17-27 (By)

3. The Ammonite War – 11:1-15 (Bz)

4. Samuel’s Farwell 12:1-25 (Ca)

V. The Decline of King Sha’ul – 13:1 to 15:35 (Cb)

A. Samuel Rebukes Sha’ul – 13:1-15a (Cc)

B. Isra’el without Weapons – 13:15b-23 (Cd)

C. Jonathan Attacks the Philistines – 14:1-14 (Ce)

D. Isra’el Routs the Philistines – 14:15-23 (Cf)

E. Sha’ul’s Foolishness – 14:24-46 (Cg)

1. Sha’ul’s Foolish Oath – 14:24-35 (Ch)

2. The Rescue of Jonathan – 14:36-46 (Ci)

F. The Summary of Sha’ul’s Wars – 14:47-52 (Cj)

G. God Rejects Sha’ul – 15:1-35 (Ck)

VI. The Rise of David – 16:14 to 31:13 (Cl)

A. Samuel Anoints David – First Samuel 16:1-13 (Cm)

B. David in Saul’s Service – First Samuel 16:14-23 (Cn)

C. David and Goliath – First Samuel 17:1-58 (Co)

1. Goliath Mocks Isra’el – First Samuel 17:1-16 (Cp)

2. David Kills Goliath – First Samuel 17:17-58 (Cq)

D. Sha’ul’s Growing Fear of David – First Samuel 18:1 to 20:42 (Cr)

1. Sha’ul’s Jealousy of David – First Samuel 18:10-30 (Cs)

2. Sha’ul Tries to Kill David – First Samuel 19:1-24 (Ct)

Sha’ul Sent Men to Kill David – Psalm 59:1-17 (Cu)

3. Jonathan Defends David – First Samuel 20:24b-42 (Cv)

VII. The Fall of King Sha’ul – 1 Sam 21:1 to 2 Sam 1:27; 1 Chron 10:1-14, 12:1-22 (Cw)

A. Sha’ul Kills the Priests of Nov – First Samuel 22:6-23 (Cx)

When Doeg the Edomite Had Gone to Sha’ul – Psalm 52:1-9 (Cy)

B. Sha’ul Pursues David – First Samuel 23:7-29 (Cz)

When the Ziphites Had Gone to Sha’ul – Psalm 54:1-7 (Da)

C. David Spares Sha’ul’s Life – First Samuel 24:1-22 (Db)

When David Had Fled from Sha’ul into the Cave – Psalm 57:1-11 (Dc)

D. When David Spares Sha’ul’s Life Again – First Samuel 26:1-25 (Dd)

1. Do Not Lay a Hand on ADONAI’s Anointed – First Samuel 26:1-12 (De)

2. Sha’ul Promises Not to Harm David – First Samuel 26:13-25 (Df)

E. David Among the Philistines – First Samuel 27:1 to 28:2; First Chron 12:1-22 (Dg)

F. Achish Sends David Back to Ziklag – First Samuel 29:1-11 (Dh)

G. The Timeline for David’s Return to Ziklag and Hearing About Sha’ul’s Death (Di)

H. Sha’ul and the Medium at Endor – First Samuel 28:3-25 (Dj)

I. Sha’ul Takes His Own Life – First Samuel 31:1-13; First Chronicles 10:1-14 (Dk)

Endnotes (Dl)

Bibliography (Dm)

The Life of King Sha’ul, Where Life and the Bible Meet . . .

1. Look at the outline (Ab), and the Introduction (Ac) before starting on the commentary itself.

2. The DIG and REFLECT questions are in bold navy blue and will help to give you a deeper understanding of the book and make it more personal to you. Go slowly and give yourself time to answer these questions. They really strike at the heart of the commentary. What are the DIG questions for? To dig into the Scripture “story.” To find out what’s going on, to figure out the main idea, the plot, the argument, the spiritual principle, and so on. What are the REFLECT questions for? To apply the “story” in the Scripture to your own life; to take personal inventory and to decide what you are going to do about it! Many of the DIG and REFLECT questions are mostly taken from the Serendipity Bible.

3. I would strongly suggest that you look up the references that are given in each section. Many times, this will greatly enhance the background, and hence, your understanding of the Scriptures that you are reading on a particular day. Take your time, read only as much as you can digest.

There are times when I refer you to either another file in Romans, or a file in another book of the Bible, to give you more detail on a particular person, topic, concept or theology. An example might be something like the Great Sanhedrin (see my commentary on The Life of Christ, to see link click Lg – The Great Sanhedrin). If you feel you already know enough about the Great Sanhedrin, you can skip the reference and continue reading. But if it interests you, or if you don’t know what the Great Sanhedrin is, you can go to that file and read it first before continuing. It’s your choice. 

4. All Scripture is in bold print. The NIV is used unless indicated otherwise. However, sometimes the purpose of the bold print is merely for emphasizing a certain point. When bold maroon is used, it is for special emphasis. The words of Yeshua are bolded in red.

5. When bold teal is used in the text, it is quoted from one of the two Jewish commentaries listed in the bibliography. This will give you the moderate Orthodox Jewish interpretation. It is useful for word studies, but its Christology is obviously entirely wrong. Where rabbinical interpretation is cited, I will add, “The rabbis teach. . .” in front of the passage. Although it is not a Christian interpretation, I think it is interesting to see how the rabbis interpret these passages.

6. Read the Scriptures for a particular day first, then skim the DIG or REFLECT questions, read the commentary and reflect on it; answer the DIG or REFLECT questions, then read your Bible again. Hopefully, it will have greater meaning for you the second time you read it. Then live it out.

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