1 Samuel 1
AOSNAbout 1 Samuel.
The First Book of Samuel
Purpose
To recount the establishment of the Israelite monarchy (when Israel was ruled by kings)
To highlight the differing character of Israel’s first two kings
Author
Unknown
Date
Records events that occurred around 1050–1011 BC
Setting
The transition from the period of the judges to the Israelite monarchy when Israelite was ruled by kings
Strong leadership can make people feel safe when nearby countries are not friendly. During the prophet Samuel’s time, Israel dealt with threats outside the nation and problems within the nation. The judges only gave temporary security. Israel wanted a king. The book of 1 Samuel tells how Israel changed from a group of tribes to a united kingdom. Saul was Israel’s first king, but he did not remain loyal to God. Then God chose David as king. God’s saving plan for Israel and the world became clearer.
Setting
Israel's prophet and leader Moses predicted that the people of Israel would ask for a king to rule over them (Deuteronomy 17:14–20). God outlined the requirements for a king (Deuteronomy 17:15). But he also warned about the common problems with human kings. A king might desire many horses, numerous wives, and large amounts of gold and silver (Deuteronomy 17:16–17). To reduce these tendencies, God instructed that each king of Israel must study God's law (Deuteronomy 17:18–20).
During the time of the judges, Israel's tribes were not united (see Judges 17–21). By the prophet Samuel's time, Israel wanted a king to unite the nation and protect it from threats inside and outside the nation.
Gideon, who judged Israel about one hundred years before Samuel, acted much like a king. But he refused to start a family line of kings (Judges 8:22–23). He gathered gold and used it to create a religious idol (statue of a false god) (Judges 8:24–27). He took many wives, and named one of his sons "Abimelech," meaning "my father is king" (Judges 8:30,31). Gideon acted like the kind of king God did not want Israel to have.
A monarchy (a government led by one person) would give a limited human more control than the judges had. The book of 1 Samuel describes the problems with Israel’s first king, Saul. It begins to show God’s plan to establish an eternal kingdom through the family line of David.
Summary
In 1 Samuel 1–7, Samuel becomes a judge and prophet of God. Samuel was born to a woman named Hannah dedicated to God. She had been unable to have children before (1:1–23). Samuel was a Levite (from the tribe of Levi). As a young child, he trained in the tabernacle under Eli the priest (1 Chronicles 6:33–34; 1:24–3:18). Though probably trained to be a tabernacle assistant, Samuel became a prophet with an increasing reputation (3:19–4:1a). Being absent from the story, he was not yet prominent in Israel’s national life when the Philistines troubled the Israelites and captured the ark of the covenant (4:1–7:2). In chapter 7, Samuel appears again and calls Israel to reject sin (repent). As a judge, he drives out the Philistine opponents.
Samuel led as a Levite, prophet, and judge, influencing all areas of public life. However, his sons were not fit to succeed him (8:1–3). So Israel asked Samuel to appoint a king like other nations had. Samuel strongly opposed this request (8:10–21).
But the Lord told him to anoint Saul as king (chapters 9–10). In his goodbye speech, Samuel reminded the Israelites of God's power and care (chapter 12). He wanted them to understand their mistake in asking for a king instead of trusting the Lord.
At first, Saul was a good king. He defeated the nearby Ammonites and saved Jabesh-gilead from destruction (chapter 11). However, Saul soon showed through his refusal to obey God that he was not fit to be Israel's king (chapters 13, 15). In contrast, Saul's noble son Jonathan seemed like an ideal successor (14:1–52). But Jonathan did not succeed Saul because God had different plans (chapters 16–31). God told Samuel to anoint David in secret as Saul's successor while Saul was still king (16:1–13).
Saul and David first had a good relationship, partly because of David's musical talent (16:14–23). However, David's victory over the Philistine Goliath made Saul jealous (17:1–58; 18:6–16). Saul saw David as a threat to his rule and tried to remove him. He married David into his family to create more chances to harm him (18:17–29). Saul also attacked David directly (19:1–10). Saul killed anyone who helped David (chapters 21–22). Despite all this, Saul could not defeat David.
Saul and Jonathan died in a battle against the Philistines (31:1–6). This allowed David to start his rule, but he encountered more challenges (see 2 Samuel 1:1–5:5).
Author
The title "Samuel" refers to Samuel's key role in Israel's shift to a kingdom, not because he wrote the book. Samuel might have written parts of 1 Samuel. But he could not have written any part of 2 Samuel, since 1 Samuel 25:1 records his death. The final editor of 1 Samuel remains unknown.
Composition
The books of 1 and 2 Samuel were originally one book. The translators of the Septuagint (the ancient Greek Old Testament) divided it into two books called 1 and 2 Kingdoms. Later, Hebrew tradition also divided the book but kept the name "Samuel," as do most English versions.
Some scholars believe that they created 1–2 Samuel (also 1–2 Kings, originally one book) from various sources during or after the Israelites went into exile in Babylon (586–538 BC). It is probable that they used multiple sources in 1–2 Samuel. For example, Samuel, Nathan, and Gad all recorded events from David's life (1 Chronicles 29:29). The author of 1–2 Samuel would have used this information. However, the book might have been nearly complete during or shortly after Solomon's rule (971–931 BC).
Shortly after Judah's exile to Babylon, the books of 1 and 2 Samuel became part of a larger collection that also includes Joshua, Judges, and 1 and 2 Kings. This section of Scripture traces Israel's sacred history. It begins with blessing, as they conquer the land. It ends with judgment, as they lose the land. It explains to an audience in exile how their great tragedy happened.
Manuscripts
The Greek Old Testament, also called the Septuagint (from the 200s BC), has many differences from the Hebrew version of 1–2 Samuel. The Hebrew text that most Bibles use today is called the Masoretic Text. It was copied around AD 1000. The Dead Sea Scrolls (from about 250–50 BC) contain Hebrew texts of Samuel. These sometimes agree with the Greek Septuagint, sometimes with the Masoretic Text, and sometimes have their own readings. Because of this, Bibles often include notes in 1–2 Samuel. These may say, “Hebrew lacks…” or “Greek reads…” Such notes appear more often in Samuel than in most other Old Testament books. Even so, only a few of these differences change the meaning in important ways.
Meaning and Message
The focus on kinship in 1 Samuel first appears in Hannah’s prayer (see 2:10). The idea of Israel having a king dates back to God’s promise to Abraham and Sarah (Genesis 17:6, 16). God did not require or prohibit a monarchy. But he outlined the behaviors Israel’s kings must avoid (see Deuteronomy 17:14–20).
During the time of the judges, Israel's spiritual and national state became much worse. This decline reaches a terrible high point in Judges 17–21. The book of Judges suggests that Israel needed a king to help fix this decline. Israel's biggest threat was not the Philistines or other nearby enemies. Israel itself was the problem, violating the covenant (special agreement) with God. Israel needed a king to protect the covenant. This was at risk under the government structure before Israel was ruled by kings.
The king had to manage the covenant requirements (Deuteronomy 17:18–20). The prophet had to explain its rules. Because of this, the prophet Samuel was fierce in defending the authority God gave him over kings. Samuel anointed Israel's first two kings (1 Samuel 10:1; 16:13). He also had to correct the king when he violated covenant rules (13:8–15; 15:10–33).
Saul lacked the character and integrity to lead Israel into a successful monarchy that honored God. God did not destine Saul to fail. He had control over his choices. God wanted him to be a good king and provided everything needed for that. God even changed Saul's will and gave him his Holy Spirit. However, God does not force acting right, holy living, or obeying. God offers his grace, but people must choose to obey.
Even in the difficult time of the judges and the start of kings in Israel, God’s control over history was clear:
A woman who could not have children gave birth to Samuel. He helped Israel move into the time of kings (chapter 1).
The Philistines won a great victory, but God turned it into defeat without human help (chapters 4–6).
The king the people asked for became God’s chosen king (chapters 8–10).
God later rejected this king because he was unfaithful (chapters 13, 15).
The youngest son of an unknown family, a man who followed God’s heart, was chosen as Israel’s future king (chapter 16).
David's rule over Israel endured, unlike Saul's. One of those descended from David later became the king of the whole world. Jesus is the final family member to inherit David's throne (John 7:42; Revelation 5:5; 11:15). He continues his ancestor's virtues but does not show his flaws. Jesus is the world's perfect and eternal shepherd and king.
1 Samuel 1:1
Elkanah was a Levite (a member of the tribe of Levi) (1 Chronicles 6:22–27). After the Israelites conquered the promised land, the Levites received towns in other tribes' territories, including Ephraim (Joshua 21:20).
Elkanah's hometown was Ramah (1 Samuel 2:11). Do not confuse this Ramah with the one in the land of Benjamin (see Joshua 18:25; Judges 19:13; Matthew 2:18).
The region of Zuph got its name from one of Elkanah's ancestors, a Levite from the Kohath clan (1 Chronicles 6:35). Saul first met Samuel in Zuph while looking for his father's donkeys (1 Samuel 9:5).
Elkanah's long family history suggests he was important in society.
1 Samuel 1:2
In the Bible, when a man married two wives at the same time, it often led to serious conflict (1 Samuel 1:6–7; Genesis 16; 21; 29).
1 Samuel 1:3
Elkanah made this trip every year because the law required people to attend three festivals a year (Exodus 23:14–17).
According to God's law, Israelites had to sacrifice at God's chosen sanctuary (Deuteronomy 12:1–28). From the time of Joshua to Samuel, God's sanctuary, the tabernacle, was in Shiloh (Joshua 18:1). Shiloh was a town in Ephraim about 13.7 kilometers (8.5 miles) north of Bethel on the way to Shechem. King David later moved the tabernacle to Jerusalem (2 Samuel 6).
the LORD of Hosts: In the Hebrew Old Testament, God is often called Yahweh Tseba’oth or ’Elohim Tseba’oth. These titles are traditionally translated as “Lord of hosts” and “God of hosts.”
The term “hosts” (Hebrew tseba’oth, traditionally “sabaoth”) usually means “armies.” It can refer to human armies, like the armies of Israel (for example, 1 Samuel 17:45). I can also refer to foreign armies sent to carry out the Lord’s plans (for example, Isaiah 9:11–13). However, it most often refers to God's armies of angels sent from heaven to carry out his commands and fight on earth (for example, 2 Kings 6:17).
This title highlights God's role as a powerful warrior in the story involving the ark of the covenant and the Philistines (1 Samuel 4–6).
1 Samuel 1:4
Sacrifice … portions [of the meat]: Some sacrifices included sharing part of the animal in a community meal (see Leviticus 7:11–34).
1 Samuel 1:7
the house of the LORD: This is another name for the tabernacle. It is also known as “the temple of the LORD” in 1 Samuel 1:9. These names show that the tabernacle, a portable building, was the main sanctuary in Shiloh.
1 Samuel 1:9
the temple of the LORD: This means the Lord's sanctuary. Solomon's Temple was not built yet, so temple here refers to the Lord's holy place.
1 Samuel 1:11
Hannah promised to dedicate her child to the Lord as a Nazirite (see Numbers 6:1–21). She might have hoped her child would be like Samson, a deliverer of God's people (compare Judges 13). A deliverer was someone who rescued the Israelites from their enemies
1 Samuel 1:13-14
Some people may have used the feast times at Shiloh to drink too much alcohol instead of worshiping. Eli wrongly thought Hannah was just another person who was drunk (see Acts 2:13–15).
1 Samuel 1:16
wicked woman (Hebrew a daughter of Belial): This phrase describes a worthless person. Belial means "worthlessness" and people later used it as a name for Satan (2 Corinthians 6:15). In Hebrew, a son of or daughter of a quality refers to someone who shows that quality strongly.
1 Samuel 1:17-18
A blessing was more than just wishful thinking. It was often God's way of giving a real benefit (see, for example, Genesis 27:1–40; 28:1–4; 32:22–32; 48:1–49:28). Because this blessing from God's high priest assured Hannah that her prayer would be answered, she was no longer sad.
1 Samuel 1:22
After the boy is weaned: Hannah likely nursed Samuel for two to four years.
1 Samuel 1:23
Elkanah could have canceled Hannah’s promise (see Numbers 30:12–14). But he chose to affirm and support it instead.
Aquifer Open Study Notes © 2026 Mission Mutual, an adaptation of the Tyndale Open Study Notes © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.