TRV
Translation
King James Version
For this child I prayed; and the LORD hath given me my petition which I asked of him:
Complete Jewish Bible
I prayed for this child, and ADONAI has granted the request I asked of him.
Berean Standard Bible
I prayed for this boy, and since the LORD has granted me what I asked of Him,
American Standard Version
For this child I prayed; and Jehovah hath given me my petition which I asked of him:
World English Bible Messianic
For this child I prayed; and the LORD has given me my petition which I asked of him.
Geneva Bible (1599)
I prayed for this childe, and the Lord hath giuen me my desire which I asked of him.
Young's Literal Translation
for this youth I prayed, and Jehovah doth give to me my petition which I asked of Him;
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In the KJVVerse 7,240 of 31,102
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Commentary on 1 Samuel 1 verses 19–28
19 ¶ And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah: and Elkanah knew Hannah his wife; and the LORD remembered her.
20 Wherefore it came to pass, when the time was come about after Hannah had conceived, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD.
21 And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow.
22 But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever.
23 And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him.
24 And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young.
25 And they slew a bullock, and brought the child to Eli.
26 And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD.
27 For this child I prayed; and the LORD hath given me my petition which I asked of him:
28 Therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there.
Here is, I. The return of Elkanah and his family to their own habitation, when the days appointed for the feast were over, Sa1 1:19. Observe how they improved their time at the tabernacle. Every day they were there, even that which was fixed for their journey home, they worshipped God; and they rose up early to do it. It is good to begin the day with God. Let him that is the first have the first. They had a journey before them, and a family of children to take with them, and yet they would not stir till they had worshipped God together. Prayer and provender do not hinder a journey. They had spent several days now in religious worship, and yet they attended once more. We should not be weary of well-doing.
II. The birth and name of this desired son. At length the Lord remembered Hannah, the very thing she desired (Sa1 1:11), and more she needed not desire, that was enough, for then she conceived and bore a son. Though God seem long to forget his people's burdens, troubles, cares, and prayers, yet he will at length make it to appear that they are not out of his mind. This son the mother called Samuel, Sa1 1:20. Some make the etymology of this name to be much the same with that of Ishmael - heard of God, because the mother's prayers were remarkably heard, and he was an answer to them. Others, because of the reason she gives for the name, make it to signify asked of God. It comes nearly to the same; she designed by it to perpetuate the remembrance of God's favour to her in answering her prayers. Thus she designed, upon every mention of his name, to take the comfort to herself and to give God the glory of that gracious condescension. Note, Mercies in answer to prayer are to be remembered with peculiar expressions of thankfulness, as Psa 116:1, Psa 116:2. How many seasonable deliverances and supplies may we call Samuels, asked of God; and whatever is so we are in a special manner engaged to devote to him. Hannah intended by this name to put her son in mind of the obligation he was under to be the Lord's, in consideration of this, that he was asked of God and was at the same time dedicated to him. A child of prayer is in a special manner bound to be a good child. Lemuel's mother reminds him that he was the son of her vows, Pro 31:2.
III. The close attendance Hannah gave to the nursing of him, not only because he was dear to her, but because he was devoted to God, and for him she nursed him herself, and did not hang him on another's breast. We ought to take care of our children, not only with an eye to the law of nature as they are ours, but with an eye to the covenant of grace as they are given up to God. See Eze 16:20, Eze 16:21. This sanctifies the nursing of them, when it is done as unto the Lord. Elkanah went up every year to worship at the tabernacle, and particularly to perform his vow, perhaps some vow he had made distinct from Hannah's if God would give him a son by her, Sa1 1:21. But Hannah, though she felt a warm regard for the courts of God's house, begged leave of her husband to stay at home; for the women were not under any obligation to go up to the three yearly feasts, as the men were. However Hannah had been accustomed to go, but now desired to be excused, 1. Because she would not be so long absent from her nursery. Can a woman forget her sucking child? We may suppose she kept constantly at home, for, if she had gone any where, she would have gone to Shiloh. Note, God will have mercy and not sacrifice. Those that are detained from public ordinances by the nursing and tending of little children may take comfort from this instance, and believe that, if they do that with an eye to God, he will graciously accept them therein, and though they tarry at home they shall divide the spoil. 2. Because she would not go up to Shiloh till her son was big enough, not only to be taken thither, but to be left there; for, if once she took him thither, she thought she could never find in her heart to bring him back again. Note, Those who are stedfastly resolved to pay their vows may yet see good cause to defer the payment of them. Every thing is beautiful in its season. No animal was accepted in sacrifice till it had been for some time under the dam, Lev 22:27. Fruit is best when it is ripe. Elkanah agrees to what she proposes (Sa1 1:23): Do what seemeth thee good. So far was he from delighting to cross her that he referred it entirely to her. Behold how good and pleasant a thing it is, when yoke-fellows thus draw even in the yoke, and accommodate themselves to one another, each thinking well of what the other does, especially in works of piety and charity. He adds a prayer: Only the Lord establish his word, that is, "God preserve the child through the perils of his infancy, that the solemn vow which God signified his acceptance of, by giving us the child, may be performed in its season, and so the whole matter may be accomplished." Note, Those that have in sincerity devoted their children to God may with comfort pray for them, that God will establish the word sealed to them at the same time that they were sealed for him.
IV. The solemn entering of this child into the service of the sanctuary. We may take it for granted that he was presented to the Lord at forty days old, as all the first-born were (Luk 2:22, Luk 2:23): but this is not mentioned, because there was nothing in it singular; but now that he was weaned he was presented, not to be redeemed. Some think it was as soon as he was weaned from the breast, which, the Jews say, was not till he was three years old; it is said she gave him suck till she had weaned him, Sa1 1:23. Others think it was not till he was weaned from childish things, at eight or ten years old. But I see no inconvenience in admitting such an extraordinary child as this into the tabernacle at three years old, to be educated among the children of the priests. It is said (Sa1 1:24), The child was young, but, being intelligent above his years, he was no trouble. None can begin too soon to be religious. The child was a child, so the Hebrew reads it, in his learning-age. For whom shall he teach knowledge but those that are newly weaned from the milk and drawn from the breasts? Isa 28:9. Observe how she presented her child, 1. With a sacrifice; no less than three bullocks, with a meat-offering for each, Sa1 1:24. A bullock, perhaps, for each year of the child's life. Or one for a burnt-offering, another for a sin-offering, and the third of a peace-offering. So far was she from thinking that, by presenting her son to God, she made God her debtor, that she thought it requisite by these slain offerings to seek God's acceptance of her living sacrifice. All our covenants with God for ourselves and ours must be made by sacrifice, the great sacrifice. 2. With a grateful acknowledgement of God's goodness in answer to prayer. This she makes to Eli, because he had encouraged her to hope for an answer of peace (Sa1 1:26, Sa1 1:27): "For this child I prayed. Here it was obtained by prayer, and here it is resigned to the prayer-hearing God. You have forgotten me, my lord, but I who now appear so cheerful am the woman, the very same, that three years ago stood by thee here weeping and praying, and this was the child I prayed for." Answers of prayer may thus be humbly triumphed in, to the glory of God. Here is a living testimony for God. "I am his witness that he is gracious (see Psa 66:16-19); for this mercy, this comfort, I prayed, and the Lord has given me my petition." See Psa 34:2, Psa 34:4, Psa 34:6. Hannah does not remind Eli of it by adverting to the suspicion he had formerly expressed; she does not say, "I am the woman whom you passed that severe censure upon; what do you think of me now?" Good men ought not to be upbraided with their infirmities and oversights. They have themselves repented of them; let them hear no more of them. 3. With a full surrender of all her interest in this child unto the Lord (Sa1 1:28): I have lent him to the Lord as long as he liveth. And she repeats it, because she will never revoke it: He shall be (a deodand) lent or given to the Lord. Not that she designed to call for him back, as we do what we lend, but she uses this word Shaol, lent, because it is the same word that she had used before (Sa1 1:20, I asked him of the Lord), only in another conjugation. And (Sa1 1:27) the Lord gave me the petition which I asked (Shaalti, in Kal), therefore I have lent him (Hishilti, the same word in Hiphil), and so it gives another etymology of his name Samuel, not only asked of God, but lent to God. And observe, (1.) Whatever we give to God, it is what we have first asked and received from him. All our gifts to him were first his gifts to us. Of thy own, Lord, have we given thee, Ch1 29:14, Ch1 29:16. (2.) Whatever we give to God may upon this account be said to be lent to him, that though we may not recall it, as a thing lent, yet he will certainly repay it, with interest, to our unspeakable advantage, particularly what is given to his poor, Pro 19:17. When by baptism we dedicate our children to God, let us remember that they were his before by a sovereign right, and that they are ours still so much the more to our comfort. Hannah resigns him to the Lord, not for a certain term of years, as children are sent apprentices, but durante vita - as long as he liveth, he shall be lent unto the Lord, a Nazarite for life. Such must our covenant with God be, a marriage-covenant; as long as live we must be his, and never forsake him.
Lastly, The child Samuel did his part beyond what could have been expected from one of his years; for of him that seems to be spoken, He worshipped the Lord there, that is he said his prayers. He was no doubt extraordinarily forward (we have known children that have discovered some sense of religion very young), and his mother, designing him for the sanctuary, took particular care to train him up to that which was to be his work in the sanctuary. Note, Little children should learn betimes to worship God. Their parents should instruct them in his worship and bring them to it, put them upon engaging in it as well as they can, and God will graciously accept them and teach them to do better.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–28. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Samuel 1:27 captures Hannah's triumphant declaration to Eli the priest, marking the profound fulfillment of her fervent prayer as she presents her long-awaited son, Samuel, to the Lord. This pivotal verse stands as a powerful testament to the efficacy of earnest supplication, God's unwavering faithfulness to His promises, and Hannah's integrity in honoring the solemn vow she made in her season of deep distress and yearning. It encapsulates the culmination of her personal narrative and foreshadows the divine purpose for the child she dedicated.
CONTEXT
Literary Context: This verse serves as the profound climax of Hannah's personal narrative within the broader introductory chapter of 1 Samuel. It immediately follows Hannah's arrival at Shiloh with her family and the young Samuel, where she identifies herself to Eli as the woman who had previously prayed there with a troubled spirit, confirming her identity and the reason for her presence (compare 1 Samuel 1:24-26). Her declaration in verse 27 directly confirms the fulfillment of her vow made in 1 Samuel 1:11 and Eli's blessing in 1 Samuel 1:17. The verse sets the immediate stage for Samuel's dedication and lifelong service in the tabernacle, as explicitly stated in 1 Samuel 1:28, and precedes Hannah's magnificent prayer of thanksgiving and prophecy in 1 Samuel 2:1-10, which broadens the scope from her personal experience to God's universal sovereignty and redemptive plan for Israel.
Historical & Cultural Context: The setting for this profound interaction is Shiloh, which served as the central place of worship for Israel during the period of the Judges, housing the tabernacle and the Ark of the Covenant. Barrenness in ancient Israel was a profound source of shame, sorrow, and social stigma for women, often perceived as a divine curse or a sign of disfavor, making Hannah's plight deeply empathetic (Genesis 30:1). Vows made to God were considered exceptionally serious and legally binding within Israelite society, requiring faithful fulfillment (Deuteronomy 23:21). The dedication of a child, particularly a firstborn or one born in response to a specific vow, was a significant act of devotion, sometimes involving lifelong service, as seen in the Nazirite vow (Numbers 6:1-21). Hannah's actions reflect the immense societal and religious gravity of such commitments, demonstrating her exemplary piety and integrity.
Key Themes: 1 Samuel 1:27 powerfully encapsulates several overarching themes that resonate throughout the book of Samuel and beyond. Foremost is the theme of answered prayer and divine intervention, demonstrating God's attentive ear to the cries of the afflicted and His active, sovereign involvement in human affairs. It underscores God's faithfulness to His promises, a stark contrast to the later unfaithfulness of Eli's sons and the broader spiritual decline of the era. The verse also highlights the importance of fulfilling vows made to God, emphasizing integrity, obedience, and the reciprocal nature of the covenant relationship. Furthermore, Samuel's miraculous birth and subsequent dedication, initiated by Hannah's prayer and declaration, is a pivotal moment in divine providence, setting in motion God's plan to raise up a righteous leader and prophet in a time of spiritual and political disarray. This act ultimately leads to the anointing of Israel's first kings, a foundational theme explored throughout 1 Samuel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse masterfully employs several potent literary devices to convey its profound message. The Repetition of the concept of "asking" and "petition" (implied in "prayed" and explicitly stated in "petition" and "asked") serves to underscore the direct and undeniable connection between Hannah's fervent prayer and God's precise answer, powerfully reinforcing the central theme of answered prayer. The entire statement functions as a compelling Testimony, a personal declaration of God's faithfulness and power, intended to bear witness to Eli and, by extension, to all who hear or read the narrative, providing an enduring example of divine responsiveness. Furthermore, the verse contains subtle Foreshadowing; the very act of dedicating Samuel, the "asked-for one," to the Lord for lifelong service hints at the significant and pivotal role he will play in Israel's history as a prophet and judge, a destiny shaped by his miraculous divine origin and early dedication.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the biblical truth that God is not a distant, indifferent deity but one who hears, cares, and actively responds to the prayers of His people, especially those offered in faith, humility, and earnestness. It portrays God as intimately involved in the lives of individuals, sovereignly orchestrating events to fulfill His purposes. Hannah's experience serves as a powerful example of persistent prayer and the integrity required in fulfilling vows made to God, demonstrating that true faith is accompanied by faithful obedience. Her dedication of Samuel underscores the profound theological principle that all good gifts come from God and should, in turn, be consecrated back to Him for His service and glory. The narrative arc of Hannah's barrenness to blessing, culminating in Samuel's birth, foreshadows a broader divine pattern of exalting the humble and bringing down the proud, a theme beautifully articulated in Hannah's subsequent prayer and throughout biblical history.
REFLECTION AND APPLICATION
Hannah's declaration in 1 Samuel 1:27 offers profound encouragement and a challenging call to action for contemporary believers. It invites us to cultivate a life characterized by earnest, persistent prayer, rooted in the unwavering belief that God is not only capable but willing to hear and respond to our deepest longings according to His perfect will and timing. Her unwavering commitment to her vow, even when it meant a significant personal sacrifice in parting with her only son, reminds us of the paramount importance of integrity in our promises to God and to others. This verse prompts us to reflect on the "Samuels" in our own lives – the specific answers to prayer, the unique gifts, or the divine interventions we have experienced – and to pause and acknowledge God's faithful hand in them. Furthermore, it challenges us to consider how we might, like Hannah, dedicate our blessings, our children, our talents, and our resources back to the Lord for His service and glory, recognizing that true fulfillment and purpose are found in living in alignment with His divine purposes.
Questions for Reflection
FAQ
Why was Hannah's barrenness such a significant issue in ancient Israel?
Answer: In ancient Israelite society, childbearing, especially the birth of sons, was highly valued as a sign of divine blessing, a means of continuing the family line, and a source of social status and honor. Barrenness was often seen as a curse or a sign of divine displeasure, bringing immense personal sorrow, emotional distress, and significant social stigma to the woman. For Hannah, this plight was compounded by her rival Peninnah's taunts and provocations (1 Samuel 1:6), making her inability to conceive a source of deep emotional anguish and public humiliation. Her longing for a child was not just personal but deeply intertwined with her identity, her standing within her community, and her perceived relationship with God.
How does Hannah's vow relate to the Nazirite vow?
Answer: Hannah's vow in 1 Samuel 1:11 shares striking similarities with the Nazirite vow described in Numbers 6, particularly in the dedication of a person to the Lord for a specific period or for life. While Samuel is not explicitly called a Nazirite in the text, certain elements of Hannah's vow align closely with Nazirite regulations: his lifelong dedication to the Lord's service, the command that "no razor shall touch his head" (implied by "no razor shall come upon his head" in 1 Samuel 1:11), and his subsequent service at the tabernacle. This suggests that Hannah's vow, while perhaps not a formal, legal Nazirite vow in every detail, was a profound act of consecration that mirrored its spirit, setting Samuel apart for sacred service to God from his very birth.
CHRIST-CENTERED FULFILLMENT
Hannah's profound experience, culminating in the triumphant declaration of 1 Samuel 1:27, powerfully foreshadows the ultimate fulfillment of God's promises in the person and work of Jesus Christ. Just as Samuel was the "asked-for one," a divine gift born through miraculous intervention to serve God's specific purposes, Jesus is the ultimate "Gift" from God, the Lamb of God who takes away the sin of the world, given in response to humanity's deepest spiritual need and in accordance with God's eternal redemptive plan. Hannah's fervent prayer for a son, and her subsequent sacrificial dedication of him to the Lord, prefigures the Father's ultimate and unparalleled sacrifice of His own Son for the redemption of humanity (John 3:16). Furthermore, Hannah's magnificent song of thanksgiving in 1 Samuel 2:1-10, which immediately follows this dedication, prophetically speaks of God exalting the humble and bringing down the proud. These themes are perfectly embodied in Christ's incarnation, His humble life of service, His atoning death, and His glorious resurrection, which ultimately brings down the powers of sin and death and exalts those who believe in Him (Philippians 2:5-11). Thus, Samuel, the child of prayer dedicated to God, points beyond himself to the One through whom all of God's promises find their definitive "Yes" and "Amen" (2 Corinthians 1:20).