1 Samuel 1:4

KJV

And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions:

KJV (with Strong's)

And when the time {H3117} was that Elkanah {H511} offered {H2076}, he gave {H5414} to Peninnah {H6444} his wife {H802}, and to all her sons {H1121} and her daughters {H1323}, portions {H4490}:

Complete Jewish Bible

One day, when Elkanah was sacrificing, he gave a portion of the sacrifice to his wife P'ninah and portions to each of her sons and daughters;

Berean Standard Bible

And whenever the day came for Elkanah to present his sacrifice, he would give portions to his wife Peninnah and to all her sons and daughters.

American Standard Version

And when the day came that Elkanah sacrificed, he gave to Peninnah his wife, and to all her sons and her daughters, portions:

Commentary

### SUMMARY
1 Samuel 1:4 meticulously details Elkanah's faithful annual pilgrimage to Shiloh, where he performed sacrifices to the Lord. Following this sacred ritual, he distributed portions of the sacrificial meal to Peninnah, his wife, and to all her sons and daughters. This seemingly straightforward act of religious observance and family provision subtly introduces the complex and challenging dynamics within Elkanah's polygamous household, highlighting Peninnah's fertility and the complete family unit she represents, thereby setting a poignant contrast with Hannah, his other wife, who was barren.

### CONTEXT
* **Literary Context:** This verse serves as a pivotal transition, immediately following the introduction of Elkanah, his two wives, Hannah and Peninnah, and the crucial detail of Hannah's barrenness in [1 Samuel 1:1-3](/1_samuel/1-1-3 "1 Samuel 1:1-3 - Introduction to Elkanah's Family and Hannah's Barrenness"). It establishes the annual religious pilgrimage to Shiloh as the consistent backdrop against which the profound family drama unfolds. The explicit mention of distributing portions to Peninnah and her children in this verse directly precedes and powerfully sets up the stark contrast with Hannah's unique portion in [1 Samuel 1:5](/1_samuel/1-5 "1 Samuel 1:5 - Elkanah's Special Love for Hannah"), which then becomes the catalyst for Peninnah's cruel provocation and Hannah's deep distress. Thus, a ritual intended for communion and peace becomes the initial setting for intense interpersonal conflict and the revelation of deep-seated pain.
* **Historical & Cultural Context:** The annual pilgrimage to Shiloh was a deeply significant religious obligation for devout Israelites during the pre-monarchical period, serving as the central sanctuary where the Tabernacle and the Ark of the Covenant were housed ([1 Samuel 1:3](/1_samuel/1-3 "1 Samuel 1:3 - Elkanah's Annual Worship at Shiloh")). The "offering" mentioned here was almost certainly a peace offering (Hebrew: *zebah shelamim*), a unique communal sacrifice where a portion of the animal was returned to the worshipper to be consumed in a celebratory meal "before the Lord." This shared meal symbolized fellowship with God and fostered unity within the family. Polygamy, though not God's original design, was a recognized social practice in ancient Israel, often driven by the societal imperative to produce heirs, particularly male ones, to ensure the family's continuation. The distribution of "portions" within such a family was a tangible expression of status, affection, and inclusion, making the subsequent revelation about Hannah's portion even more culturally and emotionally charged.
* **Key Themes:** This verse is foundational for several key themes woven throughout 1 Samuel. Firstly, **Ritual Observance and Piety** is clearly demonstrated by Elkanah's consistent annual pilgrimage and sacrificial offering, underscoring the centrality of worship in Israelite life and foreshadowing the later abuses of the priesthood. Secondly, **Family Dynamics and Fertility** are immediately brought to the forefront, with Peninnah's numerous children highlighted, setting the stage for the central conflict of Hannah's barrenness and the immense societal pressure to bear offspring. This theme is further developed through the bitter rivalry between the wives, vividly depicted in [1 Samuel 1:6](/1_samuel/1-6 "1 Samuel 1:6 - Peninnah's Provocation of Hannah"). Lastly, the verse subtly introduces the overarching theme of **Divine Sovereignty and Human Suffering**, as the seemingly ordinary act of distributing food becomes the stage for Hannah's profound pain, which ultimately leads to God's miraculous intervention, the opening of her womb, and the birth of Samuel, a pivotal figure who would reshape Israel's history ([1 Samuel 1:19-20](/1_samuel/1-19-20 "1 Samuel 1:19-20 - The Birth of Samuel and Hannah's Vow")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **time (Hebrew, _yôwm'_):** This noun, derived from a root meaning "to be hot," refers to a "day" in its literal sense (sunrise to sunset) or figuratively as a "space of time defined by an associated term." In this context, it functions adverbially to denote a regular, customary period, emphasizing the annual, consistent nature of Elkanah's pilgrimage and sacrifice. It highlights his faithfulness and the established rhythm of worship in his life, providing a stable backdrop against which the personal drama unfolds.
* **offered (Hebrew, _zâbach'_):** This primitive root means "to slaughter an animal, usually in sacrifice." It denotes the ritual killing of an animal as an offering to God, a central act of ancient Israelite worship. The subsequent distribution of "portions" strongly indicates that this was a *zebah shelamim* or peace offering, which allowed for a communal meal shared by the worshipper and their family. This act was not merely a duty but a profound expression of devotion, a means of seeking fellowship with God, and a communal celebration.
* **portions (Hebrew, _mânâh'_):** This noun, derived from a root meaning "to weigh out," refers to "something weighed out," a "division," or specifically, a "ration" of food. In this context, it signifies the specific shares of the sacrificial meal allocated to each family member. The distribution of these portions was a significant act of inclusion in the sacred meal, reflecting one's recognized place and status within the family unit. The precise nature and quantity of these "portions" would become a point of intense emotional significance in the very next verse, highlighting Elkanah's deep affection for Hannah.

#### Verse Breakdown
* **"And when the time was that Elkanah offered":** This clause sets the scene, establishing the annual, customary nature of Elkanah's pilgrimage to Shiloh. The phrase "when the time was" indicates a regular, faithful observance of a religious duty, underscoring Elkanah's piety and adherence to the Mosaic Law. This consistent ritual provides the stable, religious framework within which the deeply personal and emotional narrative of his family will unfold.
* **"he gave to Peninnah his wife, and to all her sons and her daughters, portions":** This clause details the standard distribution of the sacrificial meal. The explicit mention of Peninnah and, crucially, "all her sons and her daughters," immediately establishes Peninnah's status as a fertile mother with a complete, thriving family unit. This detail is not incidental; it serves to highlight Peninnah's advantage in the social and familial hierarchy, setting up a powerful and poignant contrast with Hannah, who is conspicuously absent from this specific enumeration of recipients in this verse. The giving of "portions" signifies their full and recognized participation in the sacred meal and their secure place within the family, emphasizing Peninnah's perceived blessing.

#### Literary Devices
The verse employs several subtle yet potent literary devices that enrich its meaning and prepare the reader for the unfolding narrative. **Foreshadowing** is prominently used, as the seemingly mundane act of distributing food sets the stage for the profound emotional conflict that will soon dominate the narrative. The explicit mention of Peninnah's "sons and her daughters" creates a powerful **contrast** with Hannah's barrenness, which is the central tension of the chapter. This precise use of **detail** (specifying Peninnah's children) serves to amplify the social importance of offspring in ancient Israel and to heighten the emotional disparity between the two wives. Furthermore, there is a subtle layer of **irony** in that a sacred ritual, intended to foster peace and communion with God and within the family, becomes the very context for the bitter rivalry and deep distress that will soon be revealed, underscoring the brokenness that can exist even within acts of devotion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
1 Samuel 1:4, though a simple description of a family meal, is pregnant with theological significance, illustrating God's engagement with human life even amidst the complexities of family and religious practice. The act of offering sacrifices and sharing a communal meal underscores the ancient Israelite understanding of worship as a holistic experience involving both ritual adherence and communal fellowship. The careful distribution of portions, while highlighting human dynamics and potential favoritism, also subtly points to the divine order and provision that undergirds all life. God is not distant from the daily routines or the hidden pains within families; rather, He works through these very contexts to bring about His purposes, often in ways that challenge human expectations of status and success. The verse sets the stage for a narrative where God's ultimate plan transcends human limitations and social norms, demonstrating His power to open the womb and raise up His chosen servant, Samuel, who would become a pivotal figure in Israel's history.

* [Deuteronomy 16:16](/deuteronomy/16-16 "Deuteronomy 16:16 - Three Annual Feasts")
* [Leviticus 7:15-16](/leviticus/7-15-16 "Leviticus 7:15-16 - Eating the Peace Offering")
* [Genesis 30:1-2](/genesis/30-1-2 "Genesis 30:1-2 - Rachel's Distress Over Barrenness")

### REFLECTION AND APPLICATION
This verse offers a powerful and poignant reminder that even our most sacred acts of worship and cherished family gatherings are not immune to the complexities and brokenness of human relationships. Elkanah's faithful observance of the annual sacrifice, a beautiful act of devotion to God, is immediately followed by the subtle revelation of a household marked by tension, disparity, and unspoken pain. For us, this means acknowledging that our spiritual lives are inextricably intertwined with our relational realities. We may come into God's presence with our offerings and prayers, but we often bring with us our hidden pains, the echoes of rivalries, and our unfulfilled longings. This verse encourages us to bring all of ourselves—our piety and our problems, our blessings and our burdens—before the Lord, trusting that He sees not just our outward acts of worship but also the deepest needs and hurts of our hearts. It challenges us to consider how we distribute "portions" in our own lives, not just of material goods but of love, attention, affirmation, and grace, and to recognize that God often works through our weaknesses and struggles to reveal His strength, fulfill His purposes, and bring about His redemptive plan.

#### Questions for Reflection
* **How do my personal struggles or family dynamics intersect with my acts of worship or spiritual disciplines, and how can I bring them more authentically before God?**
* **In what ways might I be unintentionally contributing to tension or disparity in my relationships, even within seemingly normal or routine interactions?**
* **How does this verse encourage me to trust God with my unfulfilled longings and hidden pains, even when they seem mundane, private, or insignificant to others?**

### FAQ
**Why did Elkanah have two wives, and was this common practice?**

Answer: Elkanah having two wives, Hannah and Peninnah, reflects the cultural reality of polygamy in ancient Israel, particularly during the period of the Judges. While God's original design for marriage was monogamous, establishing a "one flesh" union between one man and one woman ([Genesis 2:24](/genesis/2-24 "Genesis 2:24 - The One Flesh Union")), polygamy became a practice in the ancient Near East, often driven by the desire for male heirs, social status, or, in cases of barrenness, to ensure the continuation of the family line. It was not God's ideal, and the biblical narrative consistently portrays the relational strife, jealousy, and complications that arose from such arrangements, as vividly seen in the tension between Hannah and Peninnah throughout [1 Samuel 1](/1_samuel/1 "1 Samuel 1 - Hannah's Prayer and Samuel's Birth").

**What was the significance of "portions" in this context?**

Answer: The "portions" were shares of the sacrificial meal, specifically from a peace offering (*zebah shelamim*). This type of offering was unique among sacrifices because a portion of the animal was returned to the worshipper and their family to be eaten in a communal meal "before the Lord." This meal symbolized fellowship with God and with one another, fostering a sense of communion and shared blessing. The distribution of these portions was highly significant because it indicated inclusion, participation, and status within this sacred communal act. By giving Peninnah and "all her sons and her daughters" their portions, Elkanah was acknowledging their full status and participation in the family and the worship. This detail also powerfully sets up the dramatic contrast with Hannah's portion in [1 Samuel 1:5](/1_samuel/1-5 "1 Samuel 1:5 - Hannah's Double Portion"), where Elkanah's special love for her is highlighted despite her barrenness, making Peninnah's subsequent provocation even more poignant and cruel.

### CHRIST-CENTERED FULFILLMENT
The seemingly ordinary act of Elkanah distributing portions from a peace offering in 1 Samuel 1:4 finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The Old Testament peace offering, a communal meal symbolizing fellowship with God and one another, serves as a powerful foreshadowing of the perfect and ultimate sacrifice of Jesus Christ, who is our true peace offering and the very embodiment of our peace ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")). Through His atoning work on the cross, Christ has reconciled humanity to God, making genuine fellowship possible, not through the blood of animals, but through His own body and blood, offered once for all. The "portions" of the old covenant meal are superseded by the spiritual nourishment and eternal life offered by Christ, the [Bread of Life](/john/6-35 "John 6:35 - Jesus, the Bread of Life"), in whom all who believe are invited to partake freely and fully. The tension and brokenness within Elkanah's family, stemming from human sin and societal pressures, point to the universal need for Christ's redemptive work to bring genuine healing, reconciliation, and true family. In Christ, the earthly distinctions and rivalries based on lineage, fertility, or social status are utterly transcended, as all believers are adopted into God's family, becoming co-heirs with Christ ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")). The New Covenant meal, the Lord's Supper, stands as the enduring symbol of our shared life and profound fellowship in Christ, offering a far richer and more profound communion than any Old Testament portion could ever provide ([1 Corinthians 10:16](/1_corinthians/10-16 "1 Corinthians 10:16 - Participation in Christ's Body and Blood")).

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

Deuteronomy 12:17

Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand:

Deuteronomy 12:18

But thou must eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that [is] within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto.

Deuteronomy 16:11

And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that [is] within thy gates, and the stranger, and the fatherless, and the widow, that [are] among you, in the place which the LORD thy God hath chosen to place his name there.

Leviticus 3:4

And the two kidneys, and the fat that [is] on them, which [is] by the flanks, and the caul above the liver, with the kidneys, it shall he take away.

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.

Leviticus 7:15

And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.