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.
1 Samuel 1:3 nkjv
This man went up from his city yearly to worship and sacrifice to the LORD of hosts in Shiloh. Also the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there.
1 Samuel 1:3 niv
Year after year this man went up from his town to worship and sacrifice to the LORD Almighty at Shiloh, where Hophni and Phinehas, the two sons of Eli, were priests of the LORD.
1 Samuel 1:3 esv
Now this man used to go up year by year from his city to worship and to sacrifice to the LORD of hosts at Shiloh, where the two sons of Eli, Hophni and Phinehas, were priests of the LORD.
1 Samuel 1:3 nlt
Each year Elkanah would travel to Shiloh to worship and sacrifice to the LORD of Heaven's Armies at the Tabernacle. The priests of the LORD at that time were the two sons of Eli ? Hophni and Phinehas.
1 Samuel 1 3 Cross References
| Verse | Text | Reference |
|---|---|---|
| Ex 23:14 | "Three times in the year you shall keep a feast to me." | Mandated annual pilgrimage. |
| Ex 34:23 | "Three times in the year all your males shall appear before the Lord GOD, the God of Israel." | Specifies annual appearances before the Lord. |
| Deut 16:16 | "Three times a year all your males shall appear before the LORD your God in the place that he will choose..." | Command for male Israelites to make regular pilgrimages. |
| Josh 18:1 | "Then the whole congregation of the people of Israel assembled at Shiloh and set up the tent of meeting there..." | Establishes Shiloh as the location of the tabernacle. |
| Judg 21:19 | "Behold, there is the yearly feast of the LORD at Shiloh..." | Mentions an annual feast at Shiloh. |
| 1 Sam 2:12 | "Now the sons of Eli were worthless men. They did not know the LORD." | Contrasts Elkanah's worship with the corrupt priests. |
| 1 Sam 2:13-17 | "The custom of the priests with the people was that when any man offered sacrifice..." | Details the abuse of priestly duties by Eli's sons. |
| 1 Sam 4:4 | "...sent to Shiloh and brought from there the ark of the covenant of the LORD of hosts, who is enthroned on the cherubim..." | Reinforces "LORD of hosts" in relation to Shiloh and the Ark. |
| Isa 6:3 | "And one called to another and said: 'Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!'" | Glorious depiction of "LORD of hosts" in worship. |
| Isa 54:5 | "For your Maker is your husband, the LORD of hosts is his name..." | Divine identity linked to "LORD of hosts". |
| Jer 7:12 | "'Go now to my place that was in Shiloh, where I made my name dwell at first...'" | Divine judgment pronounced on Shiloh due to Israel's unfaithfulness. |
| Jer 32:18 | "...the great, the mighty God, whose name is the LORD of hosts..." | Affirms the power and identity of "LORD of hosts." |
| Zech 8:3 | "Thus says the LORD: 'I have returned to Zion and will dwell in the midst of Jerusalem, and Jerusalem shall be called the faithful city, and the mountain of the LORD of hosts, the holy mountain.'" | Future promise associated with "LORD of hosts". |
| Mal 1:11 | "For from the rising of the sun to its setting my name will be great among the nations, and in every place incense will be offered to my name, and a pure offering; for my name will be great among the nations, says the LORD of hosts." | Prophecy of worldwide worship to the "LORD of hosts". |
| Psa 5:7 | "But I, through the abundance of your steadfast love, will enter your house. I will bow down toward your holy temple in the fear of you." | Individual worship and prostration before the Lord. |
| Psa 42:2 | "My soul thirsts for God, for the living God. When shall I come and appear before God?" | Expresses longing for God's presence at the place of worship. |
| Psa 65:4 | "Blessed is the one you choose and bring near, to dwell in your courts! We shall be satisfied with the goodness of your house, your holy temple!" | Desire to dwell and worship in God's presence. |
| Psa 84:7 | "They go from strength to strength; each one appears before God in Zion." | The progression and goal of the pilgrim. |
| Heb 10:25 | "Not neglecting to meet together, as is the habit of some, but encouraging one another..." | Emphasizes the importance of regular communal worship. |
| Rom 12:1 | "I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship." | New Testament concept of sacrifice as devoted living. |
| 1 Cor 11:23-26 | "For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread..." | Regular observance of the Lord's Supper, a new covenant "sacrifice." |
1 Samuel 1 verses
1 Samuel 1 3 Meaning
First Samuel 1:3 introduces Elkanah, a man from Ramathaim-zophim in the hill country of Ephraim, as a faithful worshiper. Annually, he traveled to Shiloh, the central sanctuary of Israel at the time, to prostrate himself in reverence and offer sacrifices to YHWH, who is here titled "the LORD of hosts." The verse also significantly introduces Hophni and Phinehas, the two sons of Eli, serving as priests to YHWH at Shiloh, foreshadowing the impending conflict between sincere devotion and corrupted religious service.
1 Samuel 1 3 Context
First Samuel 1:3 is set in the period of the Judges, a time of widespread spiritual and moral decline in Israel, preceding the establishment of the monarchy. It immediately follows the introduction of Elkanah and his two wives, Hannah and Peninnah, and sets the stage for Hannah's desperate prayer and the miraculous birth of Samuel. This verse grounds Elkanah in the routine, albeit sometimes corrupted, religious life of the era. Shiloh served as the central religious site where the Tabernacle and Ark of the Covenant were housed, making it the most important place of worship in Israel before Jerusalem became the capital. Elkanah's annual pilgrimage was in obedience to the Mosaic Law regarding attendance at the feasts, representing a steadfast commitment to the LORD amidst a chaotic and unfaithful time. The mention of Eli's sons, Hophni and Phinehas, immediately injects a layer of tension, as their notorious corruption will contrast sharply with Elkanah's devotion and foreshadow divine judgment on Shiloh and Eli's household.
1 Samuel 1 3 Word analysis
- And this man: The Hebrew for "man" is
ish(אִישׁ), common and indicates Elkanah as an ordinary, yet faithful, Israelite. - went up (
yaaleh, יַעֲלֶה): From the verbalah` (עָלָה), meaning "to go up" or "ascend." This term is routinely used for pilgrimage, as significant places of worship (like Jerusalem, or Shiloh often situated on higher ground or ascended to ritually) were conceptualized as "up." It conveys the spiritual journey to draw near to God. - from year to year (
miyyāmîm yāmîmāh, מִיָּמִים יָמִים ה): This phrase signifies regularity and annual custom. It indicates consistent and faithful obedience to the commandment to observe annual feasts, showcasing Elkanah's piety in an era of general spiritual apathy. - to worship (
ləhištaḥăwōt, לְהִשְׁתַּחֲוֹת): From the verbshaḥah(שָׁחָה), meaning "to prostrate oneself," "bow down," "do obeisance." This term denotes humble submission, adoration, and deep reverence towards a superior being, in this case, God. It's a physical act representing a spiritual attitude. - and to sacrifice (
wəliżbōaḥ, וְלִזְבֹּחַ): Fromzavaḥ(זָבַח), meaning "to slaughter" or "offer sacrifice." This refers to the ritual practice commanded in the Torah, which involved the shedding of blood and offering parts of animals on the altar, symbolizing atonement, dedication, communion, and thanksgiving. - to the LORD of hosts (
YHWH Tsava'ot, יְהוָה צְבָאוֹת): This is a significant divine title.YHWHis the sacred, covenant name of God (often rendered "LORD" in English Bibles).Tsava'ot(צְבָאוֹת) means "armies" or "hosts." The full title "YHWH Tsava'ot" implies God's absolute sovereignty and power over all armies – whether earthly (military might) or heavenly (angels, celestial bodies). Its first appearance here in Scripture highlights His supreme authority precisely where His earthly representative (the corrupt priesthood) fails. This title is polemical, implicitly asserting YHWH's unmatched power over any other "god" or earthly force worshipped by surrounding nations. - in Shiloh (
bəShiloh, בְּשִׁלֹה): This city was the central sanctuary where the Tabernacle and Ark resided for over three centuries after the conquest, serving as Israel's primary place of worship before the temple in Jerusalem. It held immense religious and national significance as the symbolic dwelling place of God among His people. - And there the two sons of Eli, Hophni and Phinehas, were priests to the LORD: This introduces the critical subplot of the corrupt priesthood. Eli's sons held the sacred office, implying they were responsible for mediating God's presence and ensuring proper worship and sacrifices. Their inclusion in this verse, immediately after describing Elkanah's sincere devotion, starkly contrasts Elkanah's piety with the severe spiritual malpractice taking place at the very center of Israel's worship, setting up a major tension that drives much of 1 Samuel.
1 Samuel 1 3 Bonus section
The repeated pilgrimages commanded in the Torah (Ex 23:14-17; 34:23-24; Deut 16:16) ensured the cohesion of the Israelite tribes and reinforced their common identity centered around YHWH's sanctuary. Elkanah's faithfulness in fulfilling this obligation amidst a morally ambiguous era paints him as an example of private piety and obedience. The introduction of the title "LORD of hosts" (YHWH Tsava'ot) here for the very first time in Scripture is not incidental. It heralds a significant shift in divine revelation, particularly highlighting God's mighty and sovereign character as one who commands all powers, military, and heavenly, which becomes a foundational descriptor throughout the prophetic literature (e.g., Isa, Jer, Zech, Mal). This emphasis on God's sovereignty becomes especially poignant as the narrative unfolds, revealing His judgment upon a corrupt priesthood and His subsequent establishment of His kingdom. The fact that Hophni and Phinehas, corrupt men, served this all-powerful "LORD of hosts" ironically underscores the holiness of God despite the unholiness of His priests. Their very existence in this role foretells the coming divine judgment against spiritual indifference and abuse of sacred office within Israel.
1 Samuel 1 3 Commentary
1 Samuel 1:3 lays the groundwork for understanding the spiritual climate in Israel at the outset of Samuel's story. It contrasts sincere personal devotion with the declining state of national religious leadership. Elkanah's annual pilgrimage to Shiloh epitomizes faithful adherence to the Mosaic covenant. His consistent travel "from year to year" to "worship and sacrifice" reflects not merely outward ritual but an internal commitment to Yahweh, especially significant given the general spiritual malaise during the period of Judges. His worship directed towards "the LORD of hosts" emphasizes the sovereign, all-powerful nature of God, a profound theological statement first appearing in the biblical narrative at this point. This title signifies God's ultimate control over all earthly and heavenly powers, standing in stark contrast to human weakness and corruption.
However, the inclusion of Eli's sons, Hophni and Phinehas, serving as priests immediately after this portrayal of sincere worship introduces a poignant tension. While Elkanah sought to honor YHWH according to the Law, the very individuals mediating that worship were profoundly corrupt (as detailed in 1 Sam 2). This verse, therefore, highlights the personal integrity of a worshiper amidst systemic spiritual decay. It sets the stage for a narrative where God works through unexpected means – a barren woman's prayer and a child given to service – to raise up a prophet who will confront the very corruption hinted at here and usher in a new era of faithful leadership. Elkanah's faithfulness, despite the failing system around him, underscores that individual devotion to God remains valuable even when religious institutions fall short.