translation_id: net-engnet

label: NET textual note

text: The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים ( tsofim ) arose from dittography of the mem ( מ ) at the beginning of the following word.


label: NET translator note

text: Heb “from days to days.”


text: The exact sense of the Hebrew word אַפָּיִם (’ appayim , “two faces”) is not certain here. It is most likely used with the preceding expression (“one portion of two faces”) to mean a portion double than normally received. Although evidence for this use of the word derives primarily from Aramaic rather than from Hebrew usage, it provides an understanding that fits the context here better than other suggestions for the word do. The meaning “double” is therefore adopted in the present translation. Other possibilities for the meaning of the word include the following: “heavily” (cf. Vulg., tristis ) and “worthy” or “choice” (cf. KJV and Targum). Some scholars have followed the LXX here, emending the word to אֶפֶס (’ efes ) and translating it as “but” or “however.” This seems unnecessary. The translators of the LXX may simply have been struggling to make sense of the word rather than following a Hebrew text that was different from the MT here.


text: Heb “for Hannah he loved.” Repetition of the proper name would seem redundant in contemporary English, so the pronoun (“her”) has been used here for clarity. The translation also adds the adverb “especially” to clarify the meaning of the text. Without this addition one might get the impression that only Hannah, not Peninnah, was loved by her husband. But the point of the text is that Hannah was his favorite.


text: Heb “and the Lord had closed her womb.” So also in v. 6 . The disjunctive clause provides supplemental information that is pertinent to the story.


text: Heb “and her rival wife grieved her, even [with] grief so as to worry her.”


text: The MT has a masculine form of the verb here יַעֲשֶׂה ( ya ’ aseh , “he used to do”); the subject in that case would presumably be Elkanah. But this leads to an abrupt change of subject in the following part of the verse, where the subject is the rival wife who caused Hannah anxiety. In light of v. 6 one expects the statement of v. 7 to refer to the ongoing actions of the rival wife: “she used to behave in this way year after year.” Some scholars have proposed retaining the masculine form but changing the vocalization of the verb so as to read a Niphal rather than a Qal (i.e., יֵעֲשֶׂה , ye ’ aseh , “so it used to be done”). But the problem here is lack of precedent for such a use of the Niphal of this verb. It seems best in light of the context to understand the reference to be to Hannah’s rival Peninnah and to read here, with the Syriac Peshitta, a feminine form of the verb (“she used to do”). In the translation the referent (Peninnah) has been specified for clarity.


text: Heb “she”; the referent (Hannah) has been specified in the translation for clarity.


text: Heb “she”; the referent (Peninnah) has been specified in the translation for clarity.


text: Heb “why is your heart displeased?”


text: The LXX adds “and stood before the Lord,” but this is probably a textual expansion due to the terseness of the statement in the Hebrew text.


text: Or perhaps, “on his throne.” See Joüon 2:506-7 §137.f.


text: Heb “she [was in] bitterness of soul.”


text: Heb “and weeping, she was weeping.” The infinitive absolute emphasizes the extent of her sorrow. The imperfect verbal form emphasizes the continuation of the action in past time.


text: Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.


text: Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.


text: Heb “seed of men.”


text: Heb “a razor will not go up upon his head.”


text: Heb “before.” Many medieval Hebrew manuscripts read “to.”


text: Heb “Eli.” The pronoun (“he”) has been used in the translation in keeping with contemporary English style.


text: Heb “No.”


text: Heb “daughter of worthlessness.”


text: Several medieval Hebrew mss and the Syriac Peshitta lack the words “and got something to eat.”


text: Heb “Elkanah knew his wife.” The Hebrew expression is a euphemism for sexual relations.


text: Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שׁאל ( sh ’ l , “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שׁמא ( shm ’, “to hear”), for the same reason. It more probably derives from שֶׁם ( shem , “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.


text: The disjunctive clause is contrastive here. The words “with them” have been supplied in the translation for stylistic reasons.


text: Heb “what is good in your eyes.”


text: Heb “establish his word.” This apparently refers to the promise inherent in Eli’s priestly blessing (see v. 17 ).


text: The Hebrew term translated “container” may denote either a clay storage jar (cf. CEV “a clay jar full of wine”) or a leather container (cf. NAB, NIV, NRSV “a skin of wine”; NCV “a leather bag filled with (full of TEV) wine.”


text: Heb “and the boy was a boy.” If the MT is correct the meaning apparently is that the boy was quite young at the time of these events. On the other hand, some scholars have suspected a textual problem, emending the text to read either “and the boy was with them” (so LXX) or “and the boy was with her” (a conjectural emendation). In spite of the difficulty it seems best to stay with the MT here.


text: Heb “he,” apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).