1 Samuel 1:3

KJV

And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there.

KJV (with Strong's)

And this {H1931} man {H376} went up {H5927} out of his city {H5892} yearly {H3117}{H3117} to worship {H7812} and to sacrifice {H2076} unto the LORD {H3068} of hosts {H6635} in Shiloh {H7887}. And the two {H8147} sons {H1121} of Eli {H5941}, Hophni {H2652} and Phinehas {H6372}, the priests {H3548} of the LORD {H3068}, were there.

Complete Jewish Bible

This man went up from his city every year to worship and sacrifice to ADONAI-Tzva'ot in Shiloh. The two sons of 'Eli, Hofni and Pinchas, were cohanim of ADONAI there.

Berean Standard Bible

Year after year Elkanah would go up from his city to worship and sacrifice to the LORD of Hosts at Shiloh, where Eli’s two sons, Hophni and Phinehas, were priests to the LORD.

American Standard Version

And this man went up out of his city from year to year to worship and to sacrifice unto Jehovah of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, priests unto Jehovah, were there.

Commentary

### SUMMARY
1 Samuel 1:3 introduces Elkanah, a devout man, who faithfully made an annual pilgrimage from his city to Shiloh to worship and offer sacrifices to the LORD of hosts. This verse also significantly notes the presence of Eli's two sons, Hophni and Phinehas, serving as priests there, subtly setting the stage for the spiritual climate and the unfolding narrative of Samuel's birth and the subsequent judgment on Eli's house.

### CONTEXT
* **Literary Context:** This verse immediately follows the introduction of Elkanah's family and sets the scene for the annual pilgrimage that forms the backdrop for Hannah's barrenness and fervent prayer. It establishes the routine that will be disrupted by divine intervention. The mention of Eli's sons, Hophni and Phinehas, is crucial as their corrupt priesthood will become a major point of contrast to Elkanah's piety and Samuel's future righteous ministry, foreshadowing the judgment to come upon the house of Eli in later chapters of [1 Samuel](/1_samuel/1 "1 Samuel - The Birth of Samuel and the Call of God").
* **Historical & Cultural Context:** Shiloh was the central sanctuary of Israel during the period of the Judges, housing the Tabernacle and the Ark of the Covenant. This was before the monarchy and the building of the Temple in Jerusalem. Annual pilgrimages to the central sanctuary for major feasts were a prescribed part of Mosaic Law, emphasizing communal worship and national identity (cf. [Deuteronomy 16:16](/deuteronomy/16-16 "Deuteronomy 16:16 - Three Annual Feasts")). The priesthood, represented by Eli and his sons, was meant to mediate between God and Israel, but their moral failings, as hinted here and explicitly detailed later ([1 Samuel 2:12-17](/1_samuel/2-12 "1 Samuel 2:12-17 - The Wickedness of Eli's Sons")), reflect a broader spiritual decline in Israel during this era.
* **Key Themes:** This verse contributes to several key themes within 1 Samuel. It highlights **Faithful Devotion** through Elkanah's consistent and obedient worship, contrasting sharply with the **Corrupt Priesthood** embodied by Hophni and Phinehas, whose presence at the sacred site underscores the spiritual decay within the religious leadership. The setting in Shiloh emphasizes the **Centrality of Worship** and the importance of the Tabernacle as the designated place for encountering God. Furthermore, the use of the divine title "[LORD of hosts](/psalms/24-10 "Psalm 24:10 - The LORD of hosts, the King of Glory")" introduces the theme of **Divine Sovereignty and Power**, reminding the reader of God's ultimate authority even amidst human failure and national instability.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **LORD of hosts (Hebrew, _YHWH Sabaoth'_):** This majestic divine title, appearing for the first time in 1 Samuel, emphasizes God's supreme power and authority. _Sabaoth_ (צְבָאוֹת) literally means "armies" or "hosts," referring to celestial armies (angels), earthly armies, or the vast array of creation (stars, heavenly bodies). Its usage here underscores God's omnipotence and His role as the commander of all forces, both spiritual and physical. In a time of spiritual and political instability, this title served as a powerful declaration of God's unassailable sovereignty and His ability to intervene decisively in human affairs.
* **Shiloh (Hebrew, _Shiloh'_):** Located in the territory of Ephraim, Shiloh was the primary religious center of Israel for centuries before the establishment of the monarchy. It was where the Tabernacle and the Ark of the Covenant resided, making it the focal point for national worship and pilgrimage. The mention of Shiloh immediately signals the central place of worship during the period of the Judges, a place of divine presence but also, as the narrative unfolds, a place destined for judgment due to the corruption of the priesthood.
* **Sacrifice (Hebrew, _zavach'_):** The term _zavach_ (זָבַח) refers to the act of slaughtering an animal for an offering, specifically a peace offering (שלמים, _shelamim_) which was often consumed by the worshiper and priests. This act was central to Israelite worship, signifying atonement, fellowship with God, and thanksgiving. Elkanah's consistent participation in this ritual highlights his adherence to the Mosaic Law and his desire to maintain a right relationship with God through prescribed means.

#### Verse Breakdown
* **"And this man went up out of his city yearly":** This clause introduces Elkanah's consistent and disciplined religious practice. "This man" (הָאִישׁ, _ha'ish_) points to Elkanah, whose character is immediately established by his faithful adherence to the annual pilgrimage. The phrase "yearly" (מִיָּמִים יָמִימָה, _miyamin yamimah_) emphasizes the regularity and commitment of his devotion, setting him apart as a man who prioritized his spiritual obligations.
* **"to worship and to sacrifice unto the LORD of hosts in Shiloh.":** This specifies the purpose and destination of Elkanah's annual journey. "To worship" (לְהִשְׁתַּחֲוֹת, _lehishtachavot_) implies bowing down or prostrating oneself, signifying reverence and submission to God. Coupled with "to sacrifice" (וְלִזְבֹּחַ, _velizboach_), it describes the full scope of his devotion, encompassing both humble adoration and the prescribed ritual offerings. The destination, "Shiloh," is crucial as the central sanctuary, and the recipient, "the LORD of hosts," underscores the majesty of the God he served.
* **"And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, [were] there.":** This seemingly simple statement carries immense narrative weight. The abrupt mention of Eli's sons, Hophni and Phinehas, immediately introduces a stark contrast to Elkanah's piety. Their identification as "the priests of the LORD" highlights their official, sacred role, which will be dramatically undermined by their corrupt behavior later in the narrative. Their presence "there" (שָׁם, _sham_) in Shiloh, the very place of holy worship, sets the stage for the unfolding conflict between sincere devotion and priestly degeneracy, foreshadowing divine judgment upon their house.

#### Literary Devices
The verse masterfully employs **Juxtaposition** to highlight the spiritual state of Israel. Elkanah's devout and consistent worship stands in stark contrast to the implicit corruption of Eli's sons, Hophni and Phinehas, who, despite their sacred office as "priests of the LORD," are later revealed to be wicked men. This immediate placement of piety alongside priestly degeneracy creates a subtle but powerful **Foreshadowing**, hinting at the moral decay within the religious leadership and the divine judgment that will inevitably follow. The description of Elkanah's "yearly" pilgrimage also establishes a sense of **Routine** and **Faithful Repetition**, emphasizing his personal commitment against a backdrop of institutional failure. This careful literary crafting sets the narrative's central conflict in motion, preparing the reader for the rise of Samuel, a righteous prophet who will emerge from this compromised spiritual landscape.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse serves as a foundational statement regarding the nature of worship and the state of the priesthood in early Israel. Elkanah's faithful pilgrimage embodies covenant obedience and personal devotion, emphasizing that true worship is a consistent, intentional act of reverence and sacrifice directed towards God. The divine title "LORD of hosts" underscores God's absolute sovereignty and power, reminding the reader that even amidst human failings and institutional corruption, God remains the supreme authority over all creation and history. The subtle introduction of Eli's corrupt sons simultaneously highlights the theme of priestly responsibility and accountability, foreshadowing the divine judgment against those who profane sacred office and underscoring the critical need for righteous leadership within God's people.

* [Deuteronomy 16:16](/deuteronomy/16-16 "Deuteronomy 16:16 - Three Annual Feasts")
* [Psalm 24:10](/psalms/24-10 "Psalm 24:10 - The LORD of hosts, the King of Glory")
* [Malachi 1:6-8](/malachi/1-6 "Malachi 1:6-8 - Defiled Sacrifices")

### REFLECTION AND APPLICATION
Elkanah's unwavering commitment to worship, despite the spiritual climate of his day, offers a profound example for believers today. His consistent "yearly" journey to Shiloh, even when the priests themselves were corrupt, teaches us that personal faithfulness to God should not be contingent on the perfection of others or the institutions around us. It underscores the importance of intentional and regular engagement in spiritual disciplines—worship, sacrifice (of time, resources, self), and communion with God—as central to a thriving faith. In a world where spiritual leadership can sometimes disappoint or institutions may falter, Elkanah's devotion reminds us to fix our eyes on the "LORD of hosts" Himself, whose character and commands remain steadfast. Our worship is primarily an act of reverence and obedience to Him, regardless of external circumstances, calling us to cultivate a deep, personal commitment that transcends the imperfections of our religious environments.

#### Questions for Reflection
* **How does Elkanah's consistent devotion challenge my own approach to worship and spiritual disciplines?**
* **In what ways might I be tempted to allow the imperfections of religious leaders or institutions to diminish my personal commitment to God?**
* **What does the title "LORD of hosts" reveal about God's character, and how does this understanding impact my trust in Him amidst life's uncertainties?**

### FAQ
**Why is the mention of Eli's sons significant in this verse?**

Answer: The mention of Eli's sons, Hophni and Phinehas, is highly significant because it immediately introduces a stark contrast between Elkanah's piety and the severe corruption within the priestly line. While Elkanah is depicted as a devout man faithfully observing the Law, Eli's sons, though serving as "priests of the LORD," are later revealed to be wicked and contemptuous of God's offerings ([1 Samuel 2:12-17](/1_samuel/2-12 "1 Samuel 2:12-17 - The Wickedness of Eli's Sons")). Their presence at Shiloh foreshadows the spiritual decline of Israel's leadership and sets the stage for God's judgment upon Eli's house ([1 Samuel 2:27-36](/1_samuel/2-27 "1 Samuel 2:27-36 - Prophecy Against Eli's House")), paving the way for the rise of Samuel, a righteous prophet who would restore faithful leadership.

**What does "LORD of hosts" mean, and why is it used here?**

Answer: "LORD of hosts" (Hebrew: _YHWH Sabaoth_) is a profound divine title that emphasizes God's absolute sovereignty and power. The term "hosts" (צְבָאוֹת, _sabaoth_) can refer to celestial armies (angels), earthly armies, or the entire created order (e.g., the stars of heaven). Its usage here underscores God's omnipotence as the commander of all forces, both spiritual and physical. In a period of spiritual and political instability in Israel, the title serves to remind the reader that the God whom Elkanah worshipped is not a local deity but the supreme, all-powerful ruler of the universe, capable of executing His will and bringing about His purposes, even through seemingly ordinary individuals like Elkanah and Hannah, and ultimately through the future prophet Samuel. It is a declaration of God's majestic authority over all things, including the corrupt priesthood.

### CHRIST-CENTERED FULFILLMENT
1 Samuel 1:3, with its depiction of Elkanah's faithful worship and the contrasting presence of Eli's corrupt sons, finds profound Christ-centered fulfillment in the person and work of Jesus. Elkanah's consistent pilgrimage to Shiloh, involving worship and sacrifice, foreshadows Christ as the ultimate worshiper and the perfect sacrifice. Unlike the repetitive, incomplete sacrifices offered in Shiloh, Jesus offered Himself "once for all" as the perfect Lamb of God, taking away the sin of the world ([Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ's Sacrifice Once for All") and [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Furthermore, the stark contrast between Elkanah's piety and the corrupt priesthood of Hophni and Phinehas highlights the desperate need for a righteous mediator. This need is perfectly met in Jesus, who is not merely a priest "of the LORD" but the great High Priest, holy, blameless, and undefiled, who does not need to offer sacrifices for His own sins ([Hebrews 7:26-27](/hebrews/7-26 "Hebrews 7:26-27 - Christ, Our Perfect High Priest")). He is the true "LORD of hosts" in human flesh, the one who perfectly embodies divine authority and perfectly fulfills all righteousness, establishing a new covenant where worship is no longer confined to a physical sanctuary like Shiloh but is offered "in spirit and truth" through Him ([John 4:23-24](/john/4-23 "John 4:23-24 - Worship in Spirit and Truth")). Through Christ, believers become part of a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), able to draw near to God with confidence, fulfilling the essence of worship that Elkanah exemplified, but now perfected and made accessible by our Savior.

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

Luke 2:41

¶ Now his parents went to Jerusalem every year at the feast of the passover.

Joshua 18:1

¶ And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.

Deuteronomy 12:5

¶ But unto the place which the LORD your God shall choose out of all your tribes to put his name there, [even] unto his habitation shall ye seek, and thither thou shalt come:

Deuteronomy 12:7

And there ye shall eat before the LORD your God, and ye shall rejoice in all that ye put your hand unto, ye and your households, wherein the LORD thy God hath blessed thee.

Exodus 34:23

Thrice in the year shall all your men children appear before the Lord GOD, the God of Israel.

Exodus 23:14

Three times thou shalt keep a feast unto me in the year.

Deuteronomy 16:16

Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty: