1 Samuel 2 5

1 Samuel 2:5 kjv

They that were full have hired out themselves for bread; and they that were hungry ceased: so that the barren hath born seven; and she that hath many children is waxed feeble.

1 Samuel 2:5 nkjv

Those who were full have hired themselves out for bread, And the hungry have ceased to hunger. Even the barren has borne seven, And she who has many children has become feeble.

1 Samuel 2:5 niv

Those who were full hire themselves out for food, but those who were hungry are hungry no more. She who was barren has borne seven children, but she who has had many sons pines away.

1 Samuel 2:5 esv

Those who were full have hired themselves out for bread, but those who were hungry have ceased to hunger. The barren has borne seven, but she who has many children is forlorn.

1 Samuel 2:5 nlt

Those who were well fed are now starving,
and those who were starving are now full.
The childless woman now has seven children,
and the woman with many children wastes away.

1 Samuel 2 verses

1 Samuel 2 5 Meaning

1 Samuel 2:5 encapsulates the principle of divine reversal, a core theme in Hannah's prayer. It declares that God actively transforms fortunes: those who were self-sufficient and prosperous are brought low to the point of destitution, while those who were needy and struggling are lifted up, their lacks satisfied. This extends specifically to fertility, where the previously barren are granted abundant offspring, while the once fertile and proud are left desolate. It signifies God's justice in exalting the humble and bringing down the arrogant, showcasing His sovereign control over all human circumstances and statuses.

1 Samuel 2 5 Context

1 Samuel 2:5 is part of Hannah's prayer of thanksgiving (1 Sam 2:1-10) after the dedication of her son, Samuel, to the Lord. This prayer is not merely a personal expression of gratitude for the removal of her barrenness; it is a profound prophetic hymn about God's character and His method of operating in the world. It sets the theological tone for the entire book of Samuel and, by extension, the history of the monarchy in Israel. The immediate context of Hannah's barrenness and Peninnah's taunting provides the backdrop, making the reversal of fortunes (from barrenness to fruitfulness, from sorrow to joy) a personal experience that serves as a microcosm of God's universal redemptive pattern. Historically, it is spoken during a period of transition in Israel, moving from the chaotic era of the Judges towards the establishment of a centralized monarchy, foreshadowing God's work in raising leaders from obscurity (like David) and bringing down the proud (like Saul). The song contains veiled polemics against the reliance on human strength, power, and fertility cults prevalent in the surrounding nations, asserting Yahweh's absolute sovereignty over all life and status.

1 Samuel 2 5 Word analysis

• Those who were full (שְׂבֵעִים - śəḇē‘îm): Lit. "the satisfied," implying those who are materially prosperous, self-sufficient, and perhaps complacent or arrogant in their abundance. This stands in contrast to dependence on God.

• have hired themselves out (נִשְׂכָּרוּ - niśkārū): A Niphal perfect verb, meaning they "became hired" or "were hired." This denotes a forced descent into servitude or day labor due to destitution, indicating a complete loss of independence and status.

• for bread (בַּלֶּחֶם - ba-lleḥem): Lit. "for food," or "for a morsel of food." This highlights extreme necessity; they are reduced to working for their mere sustenance, signifying severe reversal and hardship.

• but those who were hungry (רְעֵבִים - rə‘ēḇîm): Lit. "the hungry," referring to those who were previously impoverished, lacking, and dependent.

• have ceased to hunger (חָדְלוּ - ḥāḏəlū): A Qal perfect verb meaning "they ceased," "they stopped," or "they abstained from" hunger. Their need is satisfied, indicating a significant improvement in their condition, a divine provision.

• even the barren (עֲקָרָה - ‘ăqārāh): Lit. "childless woman." This is a direct reference to Hannah's own state before Samuel, representing powerlessness and inability to contribute to a legacy. In the ancient world, barrenness was often a source of great shame and sorrow.

• has borne (יָלְדָה - yāləḏāh): A Qal perfect verb meaning "she bore" or "she has given birth." This emphasizes the divine intervention that reversed the natural limitation.

• seven (שִׁבְעָה - šiv‘â): This number is symbolic of completeness, perfection, or fullness in biblical thought, rather than a literal count. While Hannah later had five more children (1 Sam 2:21) in addition to Samuel, the mention of "seven" conveys the idea of a completely full and blessed family, exceeding expectation and achieving perfect fruitfulness.

• but she who has many children (רַבַּת בָּנִים - rabbaṯ bāním): Lit. "the woman of many sons/children." This likely refers to Peninnah or represents the naturally fertile and seemingly secure, contrasting with the barren woman. It embodies those who might boast in their natural blessings or perceived strength.

• is forlorn (אֻמְלָלָה - ’uməlalāה): Lit. "languishing," "withered," "feeble," or "desolate." This indicates a reversal of status where abundance is turned into barrenness (metaphorically, in influence or joy, as physical barrenness here applies to the former group), leaving them weak, without power, or desolate.

• Words-group analysis:

  • "Those who were full have hired themselves out for bread": This phrase powerfully illustrates a radical downturn in fortune, a humiliating loss of status and economic independence for the previously privileged. It reflects a complete economic and social reversal initiated by divine agency.
  • "but those who were hungry have ceased to hunger": This counterpart emphasizes God's provision for the needy, moving them from want to abundance, illustrating divine compassion and care.
  • "even the barren has borne seven": This directly reflects Hannah's experience and transcends it to a universal principle of divine empowerment, overcoming natural limitations to grant abundant and perfect fruitfulness.
  • "but she who has many children is forlorn": This stark contrast completes the pattern of reversal, showing the former source of pride and security becoming a cause for desolation, perhaps losing children or their significance. It signifies God humbling the proud.

1 Samuel 2 5 Bonus section

The symbolic use of "seven" in "has borne seven" goes beyond simply a high number of children. In biblical numerology, seven denotes completion, perfection, and divine fullness. For Hannah, who bore six children in total (Samuel and five more), the mention of "seven" points to a divine, super-abundant blessing that exceeds natural expectations. It indicates not just physical fruitfulness but a spiritual completeness and blessing that reflects God's perfect plan. This theme of divine reversal and the glorification of God through unexpected sources continues throughout the Old and New Testaments, illustrating that God's ways are not humanity's ways, and His power is often revealed through human weakness and need. It reminds us that true fullness and barrenness are ultimately defined by one's relationship with God, not by worldly measures.

1 Samuel 2 5 Commentary

1 Samuel 2:5 encapsulates the core message of Hannah's prophetic song: God's justice consistently enacts a profound reversal of fortunes. It asserts that human status, wealth, and strength are fleeting and dependent on God's sovereign will. The verse underscores God's commitment to overturning conventional societal hierarchies—bringing low the proud, self-sufficient, and seemingly secure, while elevating the humble, needy, and previously marginalized. This principle is not merely a historical observation but a theological declaration about Yahweh's nature: He alone is the source of all provision, fruitfulness, and true power. Hannah’s own story of barrenness becoming abundance and Peninnah's fertile mockery being rendered meaningless serves as a powerful testament to this divine pattern. It sets a theological foundation for Israel's history, where God would often raise up unlikely deliverers and humble haughty adversaries, and points forward to New Testament concepts of the kingdom of God, where the first shall be last and the last first (e.g., in Mary's Magnificat, Luke 1:53). This verse challenges human reliance on self or circumstances, calling instead for humble trust in God as the ultimate provider and upholder of justice.