1 Samuel 1:2

KJV

And he had two wives; the name of the one [was] Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.

KJV (with Strong's)

And he had two {H8147} wives {H802}; the name {H8034} of the one {H259} was Hannah {H2584}, and the name {H8034} of the other {H8145} Peninnah {H6444}: and Peninnah {H6444} had children {H3206}, but Hannah {H2584} had no children {H3206}.

Complete Jewish Bible

He had two wives, one named Hannah and the other P'ninah. P'ninah had children, but Hannah had no children.

Berean Standard Bible

He had two wives, one named Hannah and the other Peninnah. And Peninnah had children, but Hannah had none.

American Standard Version

and he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children.

Commentary

### SUMMARY
This verse introduces the immediate family structure of Elkanah, a Levite from Ramathaim-zophim in the hill country of Ephraim, establishing the central tension that drives the opening narrative of 1 Samuel. It starkly contrasts his two wives: Peninnah, who had borne him children, and Hannah, who was barren. This seemingly simple statement lays the groundwork for Hannah's deep personal anguish, her fervent prayers, and ultimately, God's miraculous intervention, which sets the stage for the birth and dedication of Samuel, a pivotal figure in Israel's history.

### CONTEXT
* **Literary Context:** 1 Samuel 1:2 immediately follows the introduction of Elkanah in [1 Samuel 1:1](/1_samuel/1-1 "1 Samuel 1:1 - Introduction of Elkanah"). It serves as the narrative's inciting incident, establishing the domestic conflict and emotional distress that will propel the entire first chapter. The contrast between Peninnah's fertility and Hannah's barrenness is not merely descriptive but is the very catalyst for Hannah's desperate prayer and vow in [1 Samuel 1:10-11](/1_samuel/1-10-11 "1 Samuel 1:10-11 - Hannah's Prayer and Vow"), leading directly to the birth of Samuel in [1 Samuel 1:20](/1_samuel/1-20 "1 Samuel 1:20 - Birth of Samuel"). This verse sets the personal, familial stage before the broader national and spiritual crises that Samuel will address.
* **Historical & Cultural Context:** This narrative unfolds during the tumultuous period of the Judges, a time characterized by spiritual decline and societal instability (cf. [Judges 21:25](/judges/21-25 "Judges 21:25 - Everyone Did What Was Right in His Own Eyes")). While God's original design for marriage was monogamous (cf. [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - Institution of Marriage")), polygamy was practiced in ancient Israel, often leading to significant domestic strife and rivalry, as seen in the households of Abraham, Jacob, and now Elkanah. In this culture, children, especially sons, were considered an immense blessing from God, a sign of divine favor, and crucial for family lineage, inheritance, and social standing. Conversely, barrenness was a profound personal sorrow, often accompanied by societal stigma and deep emotional distress for women, sometimes even perceived as a sign of divine disfavor. The annual pilgrimage to Shiloh, mentioned in [1 Samuel 1:3](/1_samuel/1-3 "1 Samuel 1:3 - Annual Pilgrimage to Shiloh"), highlights the central role of this sanctuary as the primary place of worship before the construction of the Temple in Jerusalem.
* **Key Themes:** The verse introduces several foundational themes that resonate throughout [1 Samuel](/1_samuel/1 "The Book of 1 Samuel") and the broader biblical narrative. The most prominent is the theme of **barrenness and divine intervention**, echoing the stories of other matriarchs like [Sarah](/genesis/16-1 "Genesis 16:1 - Sarah's Barrenness"), [Rebekah](/genesis/25-21 "Genesis 25:21 - Rebekah's Barrenness"), and [Rachel](/genesis/30-1 "Genesis 30:1 - Rachel's Barrenness"), whose inability to conceive ultimately highlighted God's sovereign power to open the womb and bring forth life for His purposes. This underscores the **sovereignty of God** over human life, circumstances, and even biological functions. Furthermore, the presence of two wives immediately establishes a dynamic of **family strife and rivalry**, a common consequence of polygamy in the biblical record. This rivalry, fueled by Peninnah's taunting of Hannah (cf. [1 Samuel 1:6](/1_samuel/1-6 "1 Samuel 1:6 - Peninnah Provokes Hannah")), is crucial for understanding Hannah's desperate plea to God. The verse also subtly introduces the **importance of progeny** in Israelite society, setting the stage for the miraculous birth of Samuel, a figure whose very existence is a testament to God's faithfulness and a turning point in Israel's history.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Hannah (Hebrew, _Channâh'_):** From H2584, meaning "favored" or "grace." This name is profoundly significant, as Hannah's story is a testament to God's unmerited favor. Despite her barrenness and deep distress, she experiences God's grace in answering her prayer and granting her a child. Her name foreshadows the divine kindness she receives and the gracious character of God revealed through her narrative.
* **Peninnah (Hebrew, _Pᵉninnâh'_):** From H6444, probably feminine from a root meaning "pearl" or "precious stone." Ironically, while her name suggests value and beauty, her actions throughout the narrative—particularly her constant provocation of Hannah—are anything but precious or graceful. Her name stands in stark contrast to her character, highlighting the bitterness and envy that can arise within complex family dynamics.
* **Children (Hebrew, _yeled'_):** From H3206, meaning "something born, i.e., a lad or offspring." This word is central to the verse's tension. The declaration that "Peninnah had children, but Hannah had no children" (using the negation of _yeled_) underscores the profound social and personal significance of progeny in ancient Israel. For Hannah, the absence of _yeled_ represented not only a deep personal sorrow but also a cultural stigma, setting the stage for her desperate plea to God for a child.

#### Verse Breakdown
* **"And he had two wives;":** This opening clause immediately introduces the polygamous household of Elkanah. In ancient Israel, while not God's original design, polygamy was practiced, often leading to the very domestic strife that characterizes this narrative. It sets the stage for inherent relational complexities within the family unit.
* **"the name of the one [was] Hannah, and the name of the other Peninnah:":** This clause introduces the two primary female characters, establishing their distinct identities. The naming is crucial as their names carry symbolic weight that will be explored through their actions and experiences, particularly in relation to their contrasting circumstances.
* **"and Peninnah had children, but Hannah had no children.":** This is the pivotal statement of the verse, creating a stark and immediate juxtaposition. It highlights the contrasting fertility of the two wives, with Peninnah being fruitful and Hannah barren. This contrast is the source of Hannah's deep sorrow and the catalyst for the entire narrative that follows, setting up the conflict, the profound longing, and the eventual divine intervention.

#### Literary Devices
The verse employs several effective **Literary Devices** to establish its foundational themes. **Juxtaposition** is immediately evident in the stark contrast between Peninnah's fertility and Hannah's barrenness, which instantly creates tension and highlights Hannah's plight. This contrast is not merely descriptive but serves as the primary **Conflict Introduction**, laying the groundwork for the emotional and spiritual struggle that defines Hannah's story. The names themselves, Hannah ("grace") and Peninnah ("pearl"), provide **Irony** and **Symbolism**. Hannah's name foreshadows the divine grace she will receive, while Peninnah's name ironically contrasts with her un-precious and vexing behavior. Furthermore, Hannah's barrenness serves as powerful **Foreshadowing**, hinting at the extraordinary divine intervention required for the birth of Samuel, a pivotal figure whose arrival will be a testament to God's sovereign power and a turning point in Israel's history.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 1:2 profoundly introduces the theme of God's sovereignty over life and death, particularly His control over the womb. Hannah's barrenness is not merely a biological condition but a divinely ordained circumstance that sets the stage for a miraculous birth, emphasizing that children are a gift from the Lord, not a human achievement. This narrative highlights that God often chooses to work through human weakness and inability to display His power and faithfulness, ensuring that the glory belongs to Him alone. It also underscores the deep human longing for fulfillment and purpose, often found in family and progeny, and how God meets these desires in His perfect timing and for His ultimate redemptive plan. The suffering of barrenness, though painful, becomes the crucible through which God raises up a prophet who will reshape the spiritual landscape of Israel.

* [Genesis 16:1](/genesis/16-1 "Sarah's Barrenness and Hagar")
* [Genesis 25:21](/genesis/25-21 "Rebekah's Barrenness and Prayer")
* [Luke 1:7](/luke/1-7 "Elizabeth's Barrenness and Zechariah")

### REFLECTION AND APPLICATION
The stark contrast presented in 1 Samuel 1:2—Peninnah's children versus Hannah's barrenness—resonates deeply with the human experience of unmet longings and the pain of comparison. Hannah's situation invites us to reflect on areas in our own lives where we feel barren, lacking, or overlooked, especially when others around us seem to flourish effortlessly. It challenges us to confront the temptation of envy and bitterness that can arise when our deepest desires remain unfulfilled. Hannah's subsequent response, turning her pain into fervent prayer and a vow to God, serves as a powerful model for how to navigate such seasons. This verse encourages us to trust in God's sovereign timing and His unique plan for our lives, recognizing that our perceived weaknesses or lacks can often be the very pathways through which God chooses to display His power and bring about His greater purposes. Our trials, like Hannah's barrenness, may be precisely what God uses to birth something significant for His kingdom and glory.

#### Questions for Reflection
* **In what areas of your life do you currently experience a sense of "barrenness" or unmet longing?**
* **How do you typically respond when you compare your circumstances to those of others who seem to have what you desire?**
* **What might it look like to turn your deepest disappointments and longings into fervent prayer and trust, as Hannah did?**
* **How does Hannah's story encourage you to believe that God can use your perceived weaknesses for His redemptive plan?**

### FAQ

**Why was polygamy practiced in ancient Israel, and what does the Bible say about it?**

Answer: Polygamy, the practice of having more than one spouse, was indeed practiced in ancient Israel, as evidenced by figures like Abraham, Jacob, David, and Elkanah. While the Bible records its existence, it does not endorse it as God's ideal. God's original design for marriage, established in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - Institution of Marriage"), was monogamous: "Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh." Throughout Scripture, polygamy is consistently associated with domestic strife, jealousy, and complicated family dynamics, as vividly illustrated in Jacob's household (cf. [Genesis 30:1-8](/genesis/30-1-8 "Genesis 30:1-8 - Rachel and Leah's Rivalry")) and here in Elkanah's. The Law of Moses regulated polygamy (e.g., [Deuteronomy 21:15-17](/deuteronomy/21-15-17 "Deuteronomy 21:15-17 - Rights of the Firstborn Son")), but it did not command or encourage it. Instead, the New Testament consistently upholds the monogamous ideal for marriage (cf. [Matthew 19:4-6](/matthew/19-4-6 "Matthew 19:4-6 - Jesus on Marriage and Divorce"), [1 Timothy 3:2](/1_timothy/3-2 "1 Timothy 3:2 - Qualifications for Overseers")).

### CHRIST-CENTERED FULFILLMENT
The narrative of Hannah's barrenness and the miraculous birth of Samuel, introduced in 1 Samuel 1:2, finds profound Christ-centered fulfillment. Hannah's name, meaning "grace," foreshadows the ultimate grace extended to humanity through Jesus Christ. Her inability to bear children highlights humanity's spiritual barrenness—our inherent inability to produce spiritual life or righteousness on our own. Just as God supernaturally intervened to open Hannah's womb, He supernaturally intervenes in our lives to grant us new spiritual birth through the Holy Spirit (cf. [John 3:3-8](/john/3-3-8 "John 3:3-8 - Born Again")). Samuel, born of a miraculous divine act, becomes a prophet, priest, and judge, pointing forward to Christ, who is the ultimate Prophet, Priest, and King. The theme of God choosing the weak and barren to bring forth mighty things (cf. [1 Corinthians 1:27-29](/1_corinthians/1-27-29 "1 Corinthians 1:27-29 - God Chooses the Weak")) is powerfully embodied in Hannah's story, culminating in the birth of the One who brings true spiritual fruitfulness to all who believe (cf. [Galatians 4:27](/galatians/4-27 "Galatians 4:27 - Spiritual Barrenness and Fruitfulness")). Ultimately, Hannah's story of longing, prayer, and divine provision serves as a beautiful micro-narrative of God's larger redemptive plan, where our deepest needs are met not by human effort, but by the sovereign, gracious intervention of God in Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 4:23

¶ And Lamech said unto his wives, Adah and Zillah, Hear my voice; ye wives of Lamech, hearken unto my speech: for I have slain a man to my wounding, and a young man to my hurt.

Genesis 16:1

¶ Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name [was] Hagar.

Genesis 16:2

And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai.

Matthew 19:8

He saith unto them, Moses because of the hardness of your hearts suffered you to put away your wives: but from the beginning it was not so.

Judges 8:30

And Gideon had threescore and ten sons of his body begotten: for he had many wives.

Genesis 29:31

¶ And when the LORD saw that Leah [was] hated, he opened her womb: but Rachel [was] barren.

Luke 1:7

And they had no child, because that Elisabeth was barren, and they both were [now] well stricken in years.