Translation commentary on 1 Samuel 1:18

In the context of this conversation, the verb said may be better translated “replied” (Revised English Bible, Good News Translation, New American Bible) or “responded” (Bible en français courant). And in languages where the masculine and feminine pronouns are the same, it may be a good idea to supply the name “Hannah” in place of the pronoun she. Revised English Bible and New Century Version do this in English.

Your maidservant: here, as frequently in the Old Testament, the speaker refers to herself in the third person in order to show her submissive position with regard to Eli. Translators should seek to retain the politeness involved but should translate in a way that is natural in the receptor language. In some cases this may be done by beginning Hannah’s statement with something like “Please, sir….” See the comments on verses 11 and 16.

Find favor in your eyes: the Hebrew word translated as favor comes from the same root as the name “Hannah” and is a play on words. Find favor renders a common Hebrew idiom, meaning “to be considered or treated with kindness by someone.” The main problem with this expression is in deciding whether it is to be taken as a wish for the future (New Jerusalem Bible “May your servant find favor in your sight”) or as a statement about the present or immediate past (New Jewish Publication Society’s Tanakh “you are most kind to your handmaid”). While the majority of versions seem to prefer the future meaning, the past meaning seems to fit the context better. Perhaps the best solution is to leave the question somewhat open, as does Revised English Bible, “May I be worthy of your kindness.”

The Hebrew says only that Hannah ate. In those languages that require an object for the verb “to eat,” the appropriate object seems to be a general word such as “food” (Good News Translation) or “something” (Revised English Bible, New International Version), without being more precise.

After the words went her way, the Septuagint adds “she entered her room and ate with her husband and drank.” This Greek text is the basis of the New Revised Standard Version and New American Bible translations: “Then the woman went to her quarters, ate and drank with her husband.” Translators are encouraged to follow the Masoretic Text here, as do Revised Standard Version and Good News Translation.

Her countenance was no longer sad: literally “and her face was no longer to her.” This expression occurs nowhere else in the Old Testament, and as the note in New Revised Standard Version states, the meaning of the Hebrew is uncertain. Since Eli has just given her a blessing, the general meaning is probably correctly expressed in Revised Standard Version and Good News Translation. The Septuagint reads “and her face no longer fell.” The Septuagint is followed by New Revised Standard Version, “and her countenance was sad no longer.” Some languages may prefer a positive rather than a negative statement of the same meaning: “she began to look happy again,” or possibly “the sadness disappeared from her face” (Bible en français courant).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Translation commentary on 1 Samuel 1:20

And: the common Hebrew conjunction in this context may be translated as a logical connector. It was as a result of the events described in verse 19 that Hannah became pregnant. For this reason several modern versions use the transition word “So” (New International Version, New Century Version, as well as Good News Translation).

In due time: literally “it was in the turning of the days.” Two interpretations of this expression are most common: (1) it refers to the period of time between God’s answer to Hannah’s prayer (verse 19) and the birth of her son, or (2) it refers to the coming of the time to make the next annual trip to Shiloh (verse 21). If translators choose the second interpretation, which is probably correct, they may find the following versions to be helpful models: “Hannah conceived, and at the turn of the year bore a son” (New Jewish Publication Society’s Tanakh) and “So when a year had passed” (Anchor Bible), that is, when a year had passed since the time of the last pilgrimage to Shiloh.

Some common language translations apparently follow the first interpretation, that is, that these Hebrew words refer to the time between Hannah’s prayer and God’s answer. Bible en français courant says simply “Hannah became pregnant,” and Good News Translation says “so it was that she became pregnant.”

Others understand these words to refer to the time between the conception and the birth. Compare Revised English Bible (“she conceived, and in due time bore a son”) and New American Bible (“She conceived, and at the end of her term bore a son”). The Brazilian Portuguese common language translation (Nova Tradução na Linguagem de Hoje) and Parola Del Signore: La Bibbia in Lingua Corrente are similar to Revised English Bible and New American Bible, but the word order in Hebrew does not favor this understanding.

The transition word translated for by Revised Standard Version is important because it brings out the relationship between the name Samuel and the verb “ask.” Some other possible translations are “because” (Revised English Bible, New International Version, New Century Version) and “since” (New American Bible and New Jerusalem Bible).

The explanation of the name Samuel reflects a play on words in which the name has a similarity of sound to the Hebrew verb “to ask.” In fact, though, “Samuel” means “name of God” or “God’s name is El.” It is rather the name “Saul” that comes from the same root as the Hebrew verb “to ask.” Since the writer intended the readers to recognize the play on words here, translators are urged to use a footnote similar to that in Good News Translation. The footnote in the pocket edition of New Jerusalem Bible is also a useful model: “Samuel is derived from shem-ʾel (= the Name of God), but is here related to shaʾal (= ask).”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Translation commentary on 1 Samuel 1:21

Elkanah made the trip to Shiloh each year (verse 3). Since the text implies that a year had passed since the previous visit to Shiloh, the common Hebrew conjunction may be translated in such a way as to indicate the passage of time. In some languages the most natural way to begin this verse may be to say “The next time….”

The man Elkanah and all his house: the Hebrew word translated as the man may also mean “the husband” (so New Jerusalem Bible, Traduction œcuménique de la Bible, La Sainte Bible: Nouvelle version Segond révisée, Osty-Trinquet). Other translations, understanding the word to mean “the man” in this verse, simply leave it untranslated (so Good News Translation, Parola Del Signore: La Bibbia in Lingua Corrente, Revised English Bible). Whether translated as “the man,” “the husband,” or left untranslated, the meaning is essentially the same.

The Hebrew word his house has here, as often in the Old Testament, an extended meaning and may be translated as “his family” (Good News Translation, Parola Del Signore: La Bibbia in Lingua Corrente, Bible en français courant) or his “household” (New Revised Standard Version, Revised English Bible, New Jewish Publication Society’s Tanakh, La Bible Pléiade). The Hebrew household was more extensive than a modern household in the Western world. It could include the husband, wives, concubines, children, and their spouses and children, close relatives, slaves, and even foreigners living with the family.

Went up: see the comments on this verb in verse 3 above. In this context it may be necessary to add the word “again” to the verb, since this was not the first time this had happened. But this will depend on what kind of transition word is used at the beginning of the verse. Also, it may be helpful to readers in certain languages to supply the implied information about where Elkanah and his family were going. Good News Translation may serve as a useful model as it adds the words “to Shiloh.”

Yearly: literally “of days,” as also in 2.19 and 20.6.

To pay his vow: the Hebrew is literally “and his vow,” the words to pay being added to complete the sense. The exact nature of the vow is not known. Possibly it was a “thank offering” (so Parola Del Signore: La Bibbia in Lingua Corrente; see Lev 7.11-15). More likely it was a votive offering in fulfillment of a vow that he or his wife had made to God (see Lev 17.16). Elkanah was not going to Shiloh to make the vow but rather to offer the sacrifice that he had earlier promised to God in return for some favor. That is why Good News Translation and Bible en français courant say “to offer the special sacrifice he had promised.” Other translations add other words such as “to carry out” (Osty-Trinquet) or “to fulfill,” in order to indicate that he was doing what was necessary to complete the vow that he had made.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Translation commentary on 1 Samuel 1:22

But: the common Hebrew conjunction in this context marks contrast, since it was normally expected that Hannah would go to Shiloh along with the rest of the family. New Jerusalem Bible is even stronger, with “however.”

Hannah did not go up: since Hannah had gone to Shiloh in previous years, Good News Translation adds “this time.” The Hebrew states that she did not go up. Most translations omit the idea of “going up” and say only that she “did not go” (Good News Translation, New American Bible) or “did not accompany him” (Parola Del Signore: La Bibbia in Lingua Corrente). See the comment on verse 3 above.

As soon as the child is weaned: the child could be as old as three or four years at that time (so 2 Maccabees 7.27). The idea of weaning may be expressed very differently in other languages. One African language speaks of the time “when the child lets go of the breast.” Others may say “when the child stops sucking.” And in English it is quite possible to say “until he’s old enough for me to stop nursing him” (Contemporary English Version). Translators may also wish to compare Gen 21.8 to see what vocabulary is used there of the weaning of Isaac.

I will bring him: since Hannah and Elkanah were at their home in Ramah and not in Shiloh when these words were spoken, the correct English verb here is “I will take” (Good News Translation) rather than “I will bring” (Revised Standard Version, New Revised Standard Version, New Jewish Publication Society’s Tanakh) or “I will come” (Revised English Bible). Translators should use a verb of motion that correctly indicates that Hannah is not already in Shiloh.

That he may appear in the presence of the LORD: that is, he will be presented to the LORD in the house of the LORD.

For ever: the words “for ever” in English perhaps fail to convey the correct meaning. The child will stay there until he dies, that is, “all his life” (Good News Translation). New Jewish Publication Society’s Tanakh expresses the same meaning by saying that he must “remain there for good.” Other languages may have an adverb like “permanently” which implies that the child was to spend the rest of his life in Shiloh.

One Hebrew manuscript from Qumran contains an additional line at the end of this verse, which New Revised Standard Version and New American Bible accept and translate as follows: “I will offer him as a perpetual nazirite” (New American Bible) and “… as a nazirite for all time” (New Revised Standard Version). Compare the additional material supplied by New Revised Standard Version and New American Bible in verse 11.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Translation commentary on 1 Samuel 1:23

Elkanah her husband is a literal translation. As noted on verse 21, some translations omit the words “her husband” as being stylistically inappropriate, since Elkanah has already been introduced to the reader as Hannah’s husband.

Do what seems best to you: literally “Do whatever is good in your eyes” (Fox). It should be made clear in translation that what seemed best to Hannah was that she should stay at home until the weaning of the child was complete. So some languages may require a semicolon before the words wait until you have weaned him. Others may join the two phrases by saying something like “that is to say….”

Only: the Hebrew adverb used here serves to emphasize what follows. Elkanah’s primary concern is the fulfillment of the promise of the LORD to Hannah. Many versions leave the word out altogether, but if the receptor language has a particle that provides the same sort of emphasis, it should be used here.

His word: a textual problem exists at this point. The Hebrew text says his word (so Revised Standard Version, New Revised Standard Version, New Jewish Publication Society’s Tanakh). According to the Hebrew, Elkanah expresses the desire that the LORD will establish his own (the LORD’s) word. On the other hand, the Septuagint and a manuscript from Qumran say “that which goes out of your mouth,” that is, may the LORD establish what Hannah has said. Possibly a scribe read “his word” as “your [feminine] word,” since the difference in Hebrew between these two readings (his word and “your word”) consists of a change of the final consonant only. The reading of the Septuagint is followed by Good News Translation (“your promise”), Revised English Bible (“your vow”), and New American Bible (“your resolve”). The words “your promise” refer to Hannah’s promise in verse 11.

Critique Textuelle de l’Ancien Testament recommends the reading of the Hebrew text but gives a {B} evaluation, meaning that there is relatively little doubt about whether that is the correct reading. Translators are encouraged to follow Revised Standard Version rather than Good News Translation. The words his word seem to refer to God’s word to Hannah spoken through Eli in 1.17. Against the Hebrew text, however, is the fact that God had already fulfilled his word when Samuel was born.

The word nursed is more literally “gave suck to.” Other languages may say “gave her milk” or “caused to suck the breast.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Translation commentary on 1 Samuel 1:24

And when she had weaned him: these words are not in the Septuagint, which begins this way: “And she went up with him to Shiloh.” Anchor Bible (“Then she went up with him to Shiloh”) follows the Septuagint. The Septuagint says at the end of verse 24 that the child was “with them,” which suggests that Elkanah went with Hannah. On this basis Anchor Bible translates the beginning of verse 24 as follows: “Then she went up with him to Shiloh when her husband went up to sacrifice to Yahweh at Shiloh.”

The words she took him up are a literal translation of the Hebrew. See the comments on 1.3.

The words a three-year-old bull translate the Septuagint (so the vast majority of modern translations: Revised Standard Version, New Revised Standard Version, Revised English Bible, Good News Translation, New American Bible, New Jerusalem Bible, New International Version, Contemporary English Version). Three years was the length of time that a mother nursed a child, according to 2 Maccabees 7.27. The traditional Hebrew text, however, says “three bulls” (New Jewish Publication Society’s Tanakh, Traduction œcuménique de la Bible). Critique Textuelle de l’Ancien Testament recommends the reading of the Septuagint and gives it a {B} rating. The Hebrew reading is probably the result of a scribe having accidentally divided two Hebrew words in the wrong place. Verse 25, which suggests that only one bull was brought to be slaughtered, supports the reading of the Septuagint. See also Gen 15.9.

An ephah of flour: though some manuscripts in other ancient languages read “bread and an ephah of flour,” the Hebrew text should probably be followed here, as in Revised Standard Version, New Revised Standard Version, Good News Translation. An ephah was the standard measure for measuring grains and similar articles. It is approximately two-thirds of a bushel, which is about thirty-six liters, so the ephah is about twenty-four liters. The precise measurement is less important than the overall impression. This is why common language translations prefer to round off the amounts: “a bushel of flour” (Good News Translation); “twenty liters of flour” (Biblia Dios Habla Hoy); “a sack of flour” (Bible en français courant); “a small sack of flour” (Die Bibel im heutigen Deutsch).

A skin of wine: in Old Testament times liquids were transported in bags made from animal skins. But to emphasize this fact may change the focus of the text. Some translators prefer, therefore, to use a general term like “container” or “receptacle” without mentioning the material from which the container was made. In fact the Hebrew noun rendered skin of may refer to a leather container or to an earthen jar. Most versions say “a skin of wine” or “a bag of wine,” but compare “a jar of wine” (New Jewish Publication Society’s Tanakh). The same noun occurs also in 10.3; 25.18; 2 Sam 16.1.

Hannah took a three-year-old bull, the ephah of flour and the skin of wine in order to obey the requirements of the law concerning a sacrifice in fulfillment of a vow (see Num 15.8-10). The flour and the wine were not taken as food to be eaten during the journey but to be used for the sacrifice.

And she brought him to the house of the LORD at Shiloh; and the child was young: instead of these words of the Hebrew, the Septuagint reads “and she entered into the house of the Lord in Shiloh, and the child [was] with them.” Osty-Trinquet is based on the Septuagint here: “and she entered into the House of Yahweh; the child was with them.” Anchor Bible (“After they had gone before Yahweh”) is based on a reconstructed text that follows neither the Hebrew nor the Septuagint. But on this point it is recommended that translators follow the Hebrew text as reflected in Revised Standard Version and Good News Translation.

And the child was young: literally “the child [was] a child.” It would have been unexpected that parents would bring a young child to the shrine at Shiloh and leave the child. For this reason Good News Translation says “young as he was,” and Revised English Bible has “child as he was,” attempting to express the unexpected nature of this act. Fox says “though the lad was (but) a young-lad.” On the basis of the Septuagint (see previous paragraph), New American Bible omits these words, considering them not to be original. Following these words the Septuagint has a long addition not in the Hebrew. It is possible that the Hebrew text was accidentally shortened by a scribe’s error (see the comments on verse 25). Critique Textuelle de l’Ancien Testament, however, recommends that the Masoretic Text be followed in verses 24 and 25, giving it a {C} rating.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Translation commentary on 1 Samuel 1:25

Two events are mentioned in the Hebrew text. Good News Translation shows the logical time relationship between the two events by saying “After they had killed the bull….”

They slew the bull: the antecedent of the pronoun they is not clear in Hebrew, since Hannah has been the subject of the verbs in the previous verse. Are the agents the temple attendants? Samuel’s parents? Quite possibly the referent is intentionally vague, meaning some unknown persons.

The Septuagint has a longer text for this verse that reads as follows: “They led him before the Lord, and his father burned the victim which he offered each year to the Lord, and he led the child, and he [the father] burned the bull. And Hannah his mother led the child to Eli.” New American Bible, based on a suggested change in the Hebrew text under the influence of the Septuagint, reads “After the boy’s father had sacrificed the young bull, Hannah his mother approached Eli.” Critique Textuelle de l’Ancien Testament recommends that translators follow the Masoretic Text here (see the comments on verse 24). So in languages that freely use passive verb forms, it will be possible to say “When the bull had been killed, the child was brought to Eli.” But in other languages the third person plural pronoun “they” is used for indefinite reference, so a more literal rendering will be acceptable.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Translation commentary on 1 Samuel 1:26

In languages that distinguish masculine and feminine pronouns, the referent of the pronoun she may be perfectly clear. But where this distinction is not made, it may prove necessary to supply the name “Hannah” in order to make clear who is speaking. Also it may be helpful in certain languages to indicate more clearly to whom Hannah is speaking. Bible en français courant, for example, says “Hannah said to Eli.”

The words “Excuse me, sir” (Good News Translation) translate a Hebrew formula for beginning a conversation with a person of higher status or rank. Translators should use the appropriate functional equivalent in their language. Good News Translation does not, however, capture the fact that this is an oath formula nor indicate that Hannah is emphatically stating that she is the same woman whom Eli had seen there before. The translation “Hannah greeted Eli” (Parola Del Signore: La Bibbia in Lingua Corrente) similarly fails to maintain the force of the Hebrew oath. Other passages where a similar oath formula is used are 2 Sam 11.11 and 14.19. It is probably legitimate in this context to translate “surely you remember me….”

Oh, my lord! As you live, my lord: Hannah reminds Eli that she was the woman several years earlier who had stood praying to the LORD (see 1.9-18). The words As you live, literally “life of your soul my lord,” are an oath formula. Hannah is swearing a solemn oath, and the sense is “I swear that I am the woman who was standing here.” Nova Tradução na Linguagem de Hoje provides a good model here: “My lord, I swear by your life that I am that woman….” It will be recalled that the words my lord constitute a kind of politeness, but that they are not to be translated literally in most cases. A term like “sir” (Revised English Bible, New Century Version) will be much more natural. See the comments at verse 15.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .