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Hannah's prayer, 1860 woodcut by Julius Schnorr von Karolsfeld. Every year, Elkanah would offer a sacrifice at the Shiloh sanctuary, and give Peninnah and her children a portion but he gave Hannah a double portion "because he loved her, and the LORD had closed her womb" (1 Samuel 1:5, NIV).
Elkanah (Hebrew: אֱלְקָנָה ’Ĕlqānā "El has purchased") was, according to the First Book of Samuel, the husband of Hannah, and the father of her children including her first, Samuel. Elkanah practiced polygamy ; his other wife, less favoured but bearing more children, was named Peninnah .
Peninnah (right) with Elkanah and Hannah as they return to Ramah. Peninnah (Hebrew: פְּנִנָּה Pəninnā; sometimes transliterated Penina) was one of Elkanah's two wives, briefly mentioned in the first Book of Samuel (1 Samuel 1:2). [1] [2] Her name derives from the word פְּנִינָּה (pəninā), meaning "pearl." [3] [4]
According to the genealogical tables in Chronicles, Elkanah was a Levite—a fact not mentioned in the books of Samuel. The fact that Elkanah, a Levite, was denominated an Ephraimite [6] is analogous to the designation of a Levite belonging to Judah (Judges 17:7, for example). [7] According to 1 Samuel 1:1–28, Elkanah had two wives, Peninnah ...
However, beginning in Deuteronomy, the Bible lays the groundwork for organized prayer including basic liturgical guidelines, and by the Bible's later books, prayer has evolved to a more standardized form, although still radically different from the form practiced by modern Jews. Individual prayer is described by the Tanakh two ways. The first ...
Elkanah is a figure in the First Book of Samuel, the husband of Hannah and father of Samuel. Elkanah may also refer to: A Levite , ancestor of a certain Berechiah .
Kavanah in prayer requires devotional belief and not merely reciting the words of a prayer. [7] According to Sutnick, this implies that the worshiper understand the words of the prayer and mean it, but this can be difficult for many Jews today when they pray using liturgical Hebrew, which many Jews outside of Israel do not understand. [15]
Finkelstein, Israel, et al. Shiloh: The Archaeology of a Biblical Site. Tel Aviv, 1993. Schley, Donald G. Shiloh: A Biblical City in Tradition and History, Sheffield, 1989, 2009. This is the only in-depth study of Shiloh from a textual, historical and archaeological perspective available; provides an exhaustive bibliography going back to 1805 ...