1 Samuel 1:4-8 - Exposition

Domestic troubles.

The facts given in this section are—

1 . Hannah's grief and disappointment.

2 . Peninnah's cruel jealousy.

3 . Elkanah's efforts to console.

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

II. PROVIDENCE , for reasons net obvious, sometimes SEEMS TO FAVOUR INFERIOR CHARACTERS , bestowing gifts where there is not the purest spirit to improve them. Peninnah was immensely inferior to Hannah in all that makes character to be admired. If judged by the benefits conferred on some persons, and the disposition to use them, Providence would be said to have erred. The writer of Psalms 37:1-40 . and 73, had once bitter reflections on this subject. The causes of the Divine conduct lie deep in hidden counsels. The inequalities and disproportions of life clearly show that we see only the beginning of things, and that there is a future where every man shall receive according to his work. It is enough to know, that in the abundant blessings which often fall to the lot of the inferior and the bad, they have experienced goodness and mercy, so as to be without excuse for ingratitude, and that the Judge of all the earth cannot but do right.

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

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

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

VI. It is possible for HIGH RELIGIOUS FESTIVALS TO BE

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

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

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

Hence the Practical suggestions:—

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

2 . Cherish sympathy with those whose hopes are deferred.

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

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

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

HOMILIES BY B. DALE

1 Samuel 1:1-8 . (RAMAH.)

A Hebrew family.

The family is a Divine institution. It is the most ancient, most needful, and most enduring form of society; and, in proportion as it accords with the plan of its original constitution, it is productive of most beneficent effects, both temporal and spiritual, to the individual and the community. In times of general laxity and anarchy it has been, in many instances, a little sacred islet of purity, order, and peace, and nurtured the elements out of which a better age has grown. The real strength of a nation lies in its domestic life, and Israel was in this respect eminent above all other ancient nations. Even in the days of the judges, when "there was no king in Israel," and "every man did that which was right in his own eyes" ( 21:25 ), there were many godly families scattered through the land. One of these was that which gave birth to SAMUEL , the last of the series of the judges, the first of the order of the prophets, and the founder of the Hebrew monarchy. This family is introduced with a brief description ( 1 Samuel 1:1 , 1 Samuel 1:2 ). The residence of the family was Ramah (the Height), or, more fully described, Ramathaim (the Two Heights). Here Samuel was born and nurtured; had his permanent abode during the latter portion of his life; died, and was buried. There is not a more sacred spot on earth than the home which is endeared by tender association and religious communion.

"A spot of earth supremely blest;

A dearer, sweeter spot than all the rest."

"Things are not to be valued on account of places, but places for the good things which they contain" (Bede). "God chooses any common spot for a mighty incident or the home of a mighty spirit." Consider the family as—

I. ORDERED BY A GODLY HEAD ( 1 Samuel 1:3 ). His piety was shown—

1 . By his regular attendance on Divine ordinances. He worshipped "the Lord of hosts," not Baalim and Ashtaroth ( 1 Samuel 7:4 ); in the way of his appointment, at the tabernacle in Shiloh, at the proper season, and with the prescribed sacrifices; not according to his own reason or inclination merely, a will worship which is not acceptable to God.

2 . By his sincere and spiritual service, in contrast to the formal, worthless, and hypocritical service of others, especially the sons of Eli, Hophni and Phinehas ( 1 Samuel 2:12 ), and undeterred by their evil conduct in the priestly office.

3 . By his faithful performance of his vows ( 1 Samuel 1:21 ).

4 . By his conversation and prayer in his own house ( 1 Samuel 1:23 ).

5 . By his conducting all the members of his family to "the house of the Lord " ( 1 Samuel 1:7 ), in the exercise of his parental authority, accompanied by instruction and example. The words of the Law of Moses were evidently familiar to him ( Deuteronomy 6:6-9 ), and happy is the family in which they are obeyed.

II. UNITING IN SOCIAL FESTIVITY ( 1 Samuel 1:4 , 1 Samuel 1:5 ). Once a year he took his journey, in company with his family, from Ramah to the central sanctuary of the Divine King of Israel, for the twofold purpose of worshipping (lit; bowing down) and sacrificing before Jehovah. The sacrifice he offered was a peace offering ( Deuteronomy 27:7 ), in which, when the animal was killed, the priest received its breast and right shoulder as his lawful portion, whilst the rest was given back to the worshipper that he and his family might feast on it before the Lord. Their festivity was—

1 . Religious. It was the festivity of those who were received into communion with God. They were guests at his table, and overshadowed by his presence. It is said of the elders of Israel that they "saw God, and did eat and drink" ( Exodus 24:11 ). And if no such visible sign of his glory now appeared, yet their consciousness of his presence (according to his promise, and symbolised by the ark of the covenant) would give solemnity to their repast, and prevent improper indulgence and revelry, which were but too common in this corrupt time ( 1 Samuel 1:14 ; 21:19 , 21:21 ). It should ever be the same when Christians join in social festivity.

2 . Joyous ( Deuteronomy 12:12 ; Deuteronomy 16:11 ). Its religiousness did not detract from its gladness, but made it pure, elevating, and refreshing. "The joy of the Lord is your strength."

3 . Participated in by the whole family, children as well as adults. As the fathers the women and the children took part in idol feasts ( Jeremiah 6:18 ), so they should take part in "feasting before the Lord."

4 . It also called forth expressions of affection ( 1 Samuel 1:4 ). The kindness of God to all should lead to kindness one toward another, and the example of kindness set by the head of the family should be followed by all its members. Even the ordinary family meal may and ought to be such a scene of sacred festivity, but the highest realisation of it on earth is in "the Lord's Supper" ( 1 Corinthians 11:20 ). And how great is the blessing which rests upon the family, all the members of which partake together of the "cup of blessing," and are "all partakers of that one Bread."

III. DISQUIETED BY DOMESTIC TROUBLE ( 1 Samuel 1:5-8 ). It was natural that Hannah should feel disappointed at being childless. Her condition was deemed a reproach, and a sign of Divine displeasure. But her grief arose chiefly from the conduct of her rival, Peninnah. There was thus an element of discord and trouble in the family. This trouble—

1 . Existed where it might have been least expected. The family was distinguished by earthly prosperity and genuine piety. But what home is there on earth wholly free from trouble? Beneath the fairest appearances there is seldom wanting a cause of disquiet, to check self-complacency and teach the soul its true rest.

2 . Was occasioned by want of conformity to a Divine ordinance. The introduction of a second wife by Elkanah was not according to the Divine appointment "in the beginning" ( Genesis 2:24 ; Ma Genesis 2:15 ; Matthew 19:4 ). The violation of that appointment had taken place at an early period ( Genesis 4:19 ); it was sanctioned by long usage; and it was permitted under the Law "for the hardness of their hearts," and until they should be educated up to a higher moral condition. But it was followed by pernicious consequences ( Genesis 4:23 ; Genesis 30:8 ), as it always is in those families and nations where it obtains. Ignorance of the laws of God may mitigate or exempt from guilt; but it does not do away with all the evil consequences of their violation; for those laws are rooted in the fixed relations and tendencies of things.

3 . Was immediately caused by the indulgence of improper feeling and unseemly speech. Peninnah may have been jealous of the special love shown to Hannah by her husband ( 1 Samuel 1:5 ). She was proud and haughty on account of her own sons and daughters, and, instead of sympathising with her who had none, she made her defect a ground of insult; and trials ordained by Divine providence are peculiarly severe when they become an occasion of human reproach. Finally, she gave free play to "an unruly evil" ( James 3:8 ), especially at those seasons when it should have been held under restraint. Such things are the bane of domestic life.

4 . Disturbed the proper performance of sacred duties. Peninnah could have little peace in her own breast, and be little prepared for Divine worship or sacred festivity. As for Hannah, although she did not angrily retaliate, but patiently endured the reproaches cast upon her (affording an admirable example of meekness), yet "she wept and did not eat" ( 1 Samuel 1:7 ), and her joy was turned into mourning. Domestic disturbances tend greatly to hinder prayers ( 1 Peter 3:7 ).

5 . Was alleviated by affectionate expostulation ( 1 Samuel 1:8 ). "In Elkanah we have an example of a most excellent husband, who patiently tolerated the insulting humour of Peninnah, and comforted dejected Hannah with words full of tender affection, which was truly, in St. Peter's words, to dwell with them according to knowledge" (Patrick). Let each member of the family endeavour to soothe and alleviate the sorrows of the rest, and all learn to find their own happiness in promoting the happiness of others.

6 . Was over ruled by Divine providence for great good. In her trouble Hannah was led to pray fervently, and her prayer was answered; sorrowing gave place to rejoicing; the family was benefited; and the people of God were greatly blessed. So, in his wonderful working, God "turned the curse into a blessing" ( Nehemiah 13:2 ).—D.

1 Samuel 1:3 . (SHILOH)

Public worship.

Worship is worship, the honour paid to superior worth; more especially it is the reverence and homage paid to God in religious exercises. Public worship (as distinguished from private and family worship) is designed to give an open expression, before men, of the praise and honour which are his due ( Psalms 145:10-12 ); a purpose which is not fulfilled by those who neglect it, and is forgotten by those who observe it only as a means of obtaining their own spiritual benefit. It is often enjoined in the word of God, and is commended by the example of good men. The conduct of Elkanah is suggestive of useful hints concerning—

I. GOING TO WORSHIP . Persuaded of the obligation and privilege, "he went up out of his city" and home. He did "not forsake the house of the Lord" ( Nehemiah 10:39 ; Hebrews 10:25 ). Neither the distance, nor the trouble involved, prevented him; nor did the unworthy conduct of many of the worshippers keep him away. He took all his family with him, except when any of them were hindered by sickness or necessary duties ( 1 Samuel 1:20 ). He thought of the purpose for which he went, and made the needful preparation for "worshipping and sacrificing unto the Lord." He was careful to be in time; and, doubtless, sought the blessing of God on his service, entertained the journey with profitable conversation, and came with reverence and self-restraint ( Ecclesiastes 5:1 ).

II. THE OBJECT OF WORSHIP . "The Lord of hosts." He did not worship an "unknown God." Man must worship because he is a man; but he will worship a false or unworthy object, as well as in a wrong manner, unless he be Divinely taught, because he is a sinner. He "knew what he worshipped," even the living and true God, who had revealed himself to his people; Creator, Redeemer, Ruler; holy, just, and merciful ( Exodus 34:6 , Exodus 34:7 ). Our knowledge of God is necessarily imperfect ( Job 11:7 ); but it may be true as far as it goes, and the true idea of God is "the root of all absolute grandeur, of all truth and moral perfection" ( John 17:3 ).

III. THE PLACE OF WORSHIP . He went to worship in Shiloh ( Deuteronomy 16:15 ), where the tabernacle, made in the wilderness, having been first pitched at Gilgal, had now been standing 300 years. It was the palace of the great King. Here his servants the priests ministered, and offerings were presented by his subjects at his altar in the outer court ( 1 Samuel 2:33 ); the lamp of God ( 1 Samuel 3:3 ), the altar of incense ( 1 Samuel 2:28 ), and the table of shew bread ( 1 Samuel 21:4 ) stood in the holy place; and the ark of the covenant ( 1 Samuel 4:3 ) in the holiest of all ( Hebrews 9:25 ). These were symbols of spiritual truth and means of Divine communion ( Exodus 29:43 ; Deuteronomy 16:11 ). The ideas that underlay them are fully realised in Christ and his Church, and the symbols are no longer needed; nor is there any more one central and sacred spot "where men ought to worship" ( John 4:20 , John 4:23 ). God draws nigh to us, and we can call upon him "in every place." The presence of holy souls makes all places holy, in so far as any place can be so called.

"What's hallowed ground? 'Tis what gives birth

To sacred thoughts in souls of worth."

Common worship, however, renders necessary special places of worship, the declared purpose and holy associations of which make them dear to good men and helpful to their devotions, so that they are sometimes constrained to say with Jacob, "How dreadful is this place," etc. ( Genesis 28:17 ). "A fearful place, indeed, and worthy of all reverence, is that which saints inhabit, holy angels frequent, and God himself graces with his own presence."

IV. THE TIME OF WORSHIP . "He went up yearly," or from year to year, and continued several days. The Law required that the tribes should assemble at the sanctuary three times a year; but in those unsettled times it appears to have been the custom for them to attend only once, probably at the passoVerse What acts of worship he performed, or what times he observed at Ramah, we are not told. The Sabbath (though not mentioned in the Books of Samuel) we may be sure was not neglected by him, nor should it be by us. The spirit of continual Sabbath keeping ( Hebrews 4:9 ) is, indeed, of greater importance than the observance of one day in seven; but its observance, with reference to the higher truths which the first day of the week commemorates, is most needful and beneficial.

V. THE MANNER OF WORSHIP . "He went up to worship and sacrifice." His worship consisted of adoration, confession, petition, thanksgiving. It was connected with and embodied in sacrifices of various kinds, and of different significance: expiatory (sin offerings), self-dedicatory (burnt offerings), and eucharistic (peace offerings). They had a real and deep relation to the sacrifice of Christ. From it they derived their worth, and by it they have been done away. Our worship demands spiritual sacrifices, the broken and contrite heart, the "presenting of our bodies as a living sacrifice," prayer, thanksgiving, holy and benevolent dispositions and conduct. "By him, therefore (who brings us nigh to God, and makes, us capable of serving him aright): let us offer the sacrifice of praise to God continually, etc. ( Hebrews 13:16 .)

VI. RETURNING FROM WORSHIP . After the sacred feast was over, he and his family "rose up in the morning early, and worshipped before the Lord, and returned" ( 1 Samuel 1:19 ). Morning is a most favourable season for devotion ( Psalms 5:3 ); and those who are about to take a journey or enter on a new enterprise do well to rise up early and seek the Divine guidance and help. Elkanah showed that he was not weary of his devotions, but desired to avail himself to the utmost of the opportunities afforded him; and, by doing so, he obtained the greatest permanent benefit from his visit to the sanctuary. The manner in which we return from public worship greatly influences its permanent results ( Matthew 13:4 , Matthew 13:19 ; Luke 11:28 ). And our aim and endeavour, when we return, should be to sanctify all places, all times, all occupations by the spirit of unceasing prayer and thanksgiving, and so make the whole of life a preparation for the services of the heavenly temple.—D.

1 Samuel 1:3 , 1 Samuel 1:11 . (SHILOH.)

The Lord of hosts.

There is no subject more worthy of study than the nature and character of God. His perfections are often called his Name, and his Name is expressed by various words, all of which are significant. They are not merely designations, but also descriptions. The word God is commonly supposed to mean the Good One, but it probably denotes "he on whom one calls," or "he to whom one sacrifices; "the word Lord = Giver or Distributor of bread; Deity (Sanscrit, Dyaus ) = the Resplendent, Light giving Heaven, the Shining One, showing the pure conception which the ancient Aryans (the ancestors of the Indo-European nations) entertained of the Divine Being. But the Bible mentions other names of God, which were either in common use among the Semitic nations, or given by special revelation to the Hebrews; and of these one of the most noteworthy is that of "the Lord of hosts" (Jehovah Sabaoth), which occurs no less than 260 times, this being the first instance of its use. Observe—

I. ITS HISTORICAL USE .

1 . Founded on what had been previously known or revealed. Jehovah Sabaoth = Jehovah, Elohe (God of) Sabaoth (Keil; 2 Samuel 5:10 ). El (Beth- El , Isra- El , El -kanah, Samu- El )—the Strong or Mighty One; used in the plural as "comprehending in himself the fulness of all power, and uniting in himself all the attributes which the heathen ascribe to their divinities." Jehovah (Yahveh) = he who is, or he who will be, the Being, the Absolute One, the Cause and Support of all other beings, the Eternal, the Unchangeable; employed with special reference to his personality, unity, his close relationship to his people, and his promise to be their God; the Proper Name of Israel's God ( Exodus 3:14 ; Exodus 6:3 ). Sabaoth (hosts) = the heaven and the earth ( Genesis 2:1 ; Deuteronomy 4:19 ), the angels ( Genesis 32:2 , where, however, another word of similar import is used; Psalms 103:21 ), and more commonly armies of men ( Genesis 21:22 ; Exodus 6:26 ; Joshua 5:14 ). The whole name = "Jehovah, the God of the armies of Israel, the Giver of the victory in battle, of the stars and of the angels."

2 . First used when he was about to make a fresh display of his power and grace to his people under their anointed king ( 1 Samuel 4:4 ; 1 Samuel 17:45 ; 2 Samuel 6:1-23 :27). By Hannah, the most spiritually minded person of that age (see Wordsworth's 'Com.').

3 . "Rose into new prominence in proportion as the people came into contact with the Assyrian and Chaldaean races, by whom the worship of the heavenly bodies was systematised into a national religion, and was therefore perpetually on the lips of Isaiah and Jeremiah as a protest against it" ( Isaiah 6:1-13 .; Jeremiah 46:18 ; Jeremiah 48:15 ).

4 . Most frequently used by the later prophets, "who doubtless sought to counteract by this means the fear which the Jews, as a poor, despised people, had of the power of the Gentiles, and to prove to them that the God in whom they believed had hosts enough to protect them, though they should be devoid of all earthly might wherewith to defend themselves against their enemies" (Roos).

5 . Only once employed, in direct statement, in the New Testament ( James 5:4 ); other and still higher revelations of his character being made by Jesus Christ.

II. ITS SUBLIME IMPORT . "God alone is great."

1 . His personality and unity, as opposed to "the gods many and lords many" worshipped by the heathen; the keystone of the faith of Israel being, "The Lord our God is one Lord." This is not contradictory to the Christian doctrine of the Trinity, which signifies a threefold distinction in the One God.

2 . His supremacy. He is higher than the highest, the great King and Law-giver, whose will all must obey ( Psalms 24:10 ; Ma 1:14).

3 . His immensity. He fills all space; rules over sun, moon, and stars; myriads of angels; nations, families, and individual men. "All are thy servants."

4 . His omnipotence. "Lord God Almighty." "Power belongeth unto God." "It is the flower of his crown imperial, which he will suffer none to usurp. If the proudest of creatures go beyond the bounds and limits of his present permission, he will send worms to eat them up, as he did Herod" (Owen). "Thine omnipotence is not far from us when we are far from thee", Other revelations have now been given. "God is spirit." "God is light." "God is love." "Our Father which art in heaven." But his name as the Lord of hosts ought often to be an object of devout contemplation.

III. ITS PRACTICAL INFLUENCE . It is adapted—

1 . To correct error : atheism, polytheism, pantheism, positivism, scepticism, secularism, etc.

2 . To elevate our conceptions of him, and fill us with humility, reverence, and adoration.

3 . To encourage us to pray to him, with strong confidence that we shall be heard ( 1 Samuel 1:11 ; Zechariah 8:21 ; Matthew 26:53 ; Ephesians 3:20 ).

4 . To strengthen us in labour. "Work: for I am with you, saith the Lord of hosts" ( Haggai 2:4 ).

5 . To incite us to contend against his foes, to "fight the good fight of faith." "I come to thee in the name of the Lord of hosts" ( 1 Samuel 17:45 ).

6 . To console us in trouble. "The Lord will protect his own" ( Psalms 34:7 ; Isaiah 8:13 ). He is the Protector and Avenger of the oppressed ( James 5:4 ). "He calls God the Lord of hosts in order to strike terror into those who think that the poor have no protector" (Bede).

7 . To warn all who disobey his voice, and set themselves in opposition to him and his people. "Beware, therefore."—D.

1Sa_1:9-28

EXPOSITION

HANNAH 'S PRAYER FOR A SON ( 1 Samuel 1:9-18 ).