SEV Biblia, Chapter 1:1
¶ Hubo un varón de Ramataim de Zofim, del monte de Efraín, que se llamaba Elcana, hijo de Jeroham, hijo de Eliú, hijo de Tohu, hijo de Zuf, efrateo.
Clarke's Bible Commentary - 1 Samuel 1:1
Verse 1. Ramathaim-zophim] Literally, the two high places of the watchman; these were, no doubt, two contiguous hills, on which watchtowers were built, and in which watchmen kept continual guard for the safety of the country and which afterwards gave name to the place.
John Gill's Bible Commentary
Ver. 1. Now there was a man of Ramathaimzophim, of Mount Ephraim , etc.] Ramathaim is a word of the dual number, and signifies two Ramahs; the city consisted of two parts, being built perhaps on two hills, and were called Zophim; because, as the Rabbins say, they looked one to another; or rather, because situated on eminences, there were watchtowers in them, where watchmen were placed; or because they were inhabited by prophets, who were sometimes called watchmen, ( Ezekiel 3:17) and here is thought to be a school of the prophets, (see 1 Samuel 19:19-24) and which seems to be countenanced by the Targum, in which the words are paraphrased thus, “and there was one” man of Ramatha, of the disciples of the prophets; or, as others think, the sense is this, this man was one of the Ramathites, the inhabitants of Ramah, and of the family of Zuph, or the Zuphites, which gave the name to the land of Zuph, and the grand ancestor of Elkanah is in this verse called Zuph, (see 1 Samuel 9:5). According to Jerom f5 , this is the same with Arimathaea, of which Joseph was, ( Matthew 27:57) for thus he writes, “Armatha Sophim, the city of Helcanah and Samuel, in the Thamnitic region near Diospolis (or Lydda), from whence was Joseph, who in the Gospels is said to be of Arimathaea;” but Reland thinks it cannot be the same that was about Lydda, which was all a champaign country; whereas this was in the mountains of Ephraim, which must be sought to the north of Jerusalem, and not the west, and so it follows: of Mount Ephraim : which is added to distinguish it from other Ramahs in several tribes, as in Benjamin, Naphtali, etc. though this may refer not to the situation of Ramathaim, but to the country of this man, who was originally of Mount Ephraim, as was the Levite in ( Judges 19:1) who was the cause of much evil to Israel, as this was of great good, as Kimchi observes: and his name was Elkanah ; which signifies “God hath possessed”; that is, possessed him, or he was in possession of God; he had an ancestor of the same name, ( 1 Chronicles 6:23). This man was a Levite, one of the Kohathites, and a descendant of Korah; so that the famous prophet Samuel was of the sons of Korah: the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph ; the three last of these names are somewhat differently read in ( 1 Chronicles 6:26,27), where they are Eliab, Nahath, Zophai; and in ( 1 Chronicles 6:34,35). Eliel, Toah, Zuph: an Ephrathite ; which appellation is to be connected, according to Kimchi, not with Elkanah, but with Zuph; though neither of them were so called from Bethlehemjudah, the inhabitants of which were indeed called Ephrathites from Ephratah, another name of it; so Elimelech, and his sons Mahlon and Chilion, being of that city, were so called, ( Ruth 1:2) not from their being of the tribe of Ephraim, as Jeroboam of that tribe is called an Ephrathite, ( 1 Kings 11:26), (see Judges 12:5) for these were Levites, the descendants of Kohath, in the line of Korah; but because they sojourned in Mount Ephraim, or dwelt there, as Elkanah did; and it is well known that the Kohathites had cities given them in the tribe of Ephraim, ( Joshua 21:5,21).
Matthew Henry Commentary
Verses 1-8 - Elkanah kept up his attendance at God's altar, notwithstanding the unhappy differences in his family. If the devotions of a family prevai not to put an end to its divisions, yet let not the divisions put stop to the devotions. To abate our just love to any relation for the sake of any infirmity which they cannot help, and which is their affliction, is to make God's providence quarrel with his precept, an very unkindly to add affliction to the afflicted. It is evidence of base disposition, to delight in grieving those who are of a sorrowfu spirit, and in putting those out of humour who are apt to fret and be uneasy. We ought to bear one another's burdens, not add to them. Hanna could not bear the provocation. Those who are of a fretful spirit, an are apt to lay provocations too much to heart, are enemies to themselves, and strip themselves of many comforts both of life an godliness. We ought to notice comforts, to keep us from grieving for crosses. We should look at that which is for us, as well as what is against us.
Original Hebrew
ויהי 1961 אישׁ 376 אחד 259 מן 4480 הרמתים צופים 7436 מהר 2022 אפרים 669 ושׁמו 8034 אלקנה 511 בן 1121 ירחם 3395 בן 1121 אליהוא 453 בן 1121 תחו 8459 בן 1121 צוף 6689 אפרתי׃ 673
