This text is a medieval Latin commentary (likely by Bede the Venerable or a similar Carolingian scholar) that uses an allegorical (typical) interpretation of the biblical story of Hannah (1 Samuel 1). It treats Hannah not just as a historical figure, but as a "type" or symbol of the Holy Church.
CHAPTER ONE
Elkanah, a certain man from Ramathaim, has two wives: Peninnah, who abounds in children, and Hannah, who laments the disgrace of sterility.
1 Samuel 1: There was a certain man of Ramathaim-zophim, Elkanah, etc.
The first reading of the blessed Samuel typically designates the one and the same Lord Christ, who must always be believed as the Redeemer and Ruler of both the Synagogue and the Church. The one [the Synagogue] boasts in the justice of the law and the abundance of her faithful offspring; the other [the Church] bewails with humble devotion the injuries of her long desolation before the mercy of that same Redeemer, and thus, loving Him in return, she breathes again with the sublime consolation of her Redeemer.
Etymological Meanings
Ramathaim, as we find in books of geography, is a city in the region of Thamnitica near Diospolis, from which came Joseph, who in the Gospels is written as being "of Arimathea." Zophim is a mountain of Ephraim in the place of Ramathaim (which the old edition called Armathem).
Ramathaim is interpreted as "lofty ones."
Zophim as "watchtowers" or "watchers."
Ephraim as "fruitful" or "increasing."
Elkanah as "God’s possession."
Therefore, he was "a certain man from their lofty ones," that is, from the "watchtower of men," from the "fruitful and increasing mountain," and his name is "God’s possession." One Lord, one faith, one baptism, one God (Eph. 4), who always holds a beloved dwelling and consecrates it in the spiritual hearts of the faithful. These hearts, having transcended earthly living, desire to behold the heavenly light of wisdom with all the effort of the mind, possessing that "mountain" which—once the pomp of worldly empire was destroyed—grew with the fruit of believing peoples and filled the whole earth. Of this the Psalmist says: And he heard me from his holy mountain (Psalm 3), that is, He redeemed me through the Man whom He uniquely took up as holy.
This "one man," the man Christ, explaining His own name, says: The Lord possessed me in the beginning of his ways (Proverbs 8).
The Significance of "One Man"
It should be noted according to the literal sense that it is not written "There was a man" in vain, when it might have seemed sufficient to say "There was a man of Ramathaim." Adding "One" refers to the title of Elkanah’s praise: he was stable and immovable (according to the Apostle’s warning), abounding in the work of the Lord, and not carried about by every wind of doctrine. For the wise man remains as the sun, but the fool is changed like the moon (Ecclesiasticus 27).
To such men it is most fitting that, placed in the lofty watchtower of the mind and rejoicing in the fruitful peak of virtues, they are called "God’s possession." Not only is any perfect person in Christ rightly called "one man," but the heart and soul of the multitude of believers was one (Acts 4), imitating in their own measure Him to whom it is said: But thou art the same (Psalm 102).
By contrast, the reprobate are "many"—not only because they are many persons sinning in diverse errors, but because each individual among them is "many" due to the multifaceted movement of a wavering mind. For the heart of fools shall be unlike, and a double-minded man is inconstant in all his ways (Proverbs 11, James 1).
The Genealogy of Elkanah
The names of Elkanah’s fathers reveal the life, faith, and virtues of those in whom and through whom the Lord is accustomed to be spiritually born.
He taught that the life of the saints is greatly strengthened by mercy, who said: Give alms, and behold, all things are clean unto you (Luke 11). Those who believe they are redeemed by the incarnation of Christ rightly confess Him as their God.
If Tohu is read as "sign," it refers to the testament; if as "wandering" (or "erring"), it fits those virtues of the saints who know how to say: Whether we be transported in mind, it is to God; or whether we be sober, it is for you and we are fools for Christ's sake (2 Cor. 5, 1 Cor. 1). Paul, standing chained before the judges, was told: Paul, thou art mad; much learning doth make thee mad (Acts 26). The Savior Himself says to the Father: O God, thou knowest my foolishness (Psalm 69).
The "fruitful and dusty" Savior deigned to appear in the hearts of such men—"dusty" because He took on the fragility of our flesh and bore our sins in his body upon the tree, and "fruitful" because by the abundance of His singular victimhood He destroyed the kingdom of death.
The Two Wives: Hannah and Peninnah
Historically, Elkanah is called an Ephrathite not because he was of the tribe of Ephraim, but because he was born in a city of that allotment; for the Book of Chronicles (1 Chron. 6) records that he was a Levite.
He had two wives: Hannah (interpreted as "Grace") signifies the Church; Peninnah (interpreted as "Conversion") signifies the Synagogue.
Hannah is first, Peninnah second: Because the first ages of the world had saints who, living a life similar to ours without the ceremonies of legal sacrifices (Sabbaths, new moons, circumcision), pleased God by the justice of faith alone.
Peninnah’s children: Since the Synagogue was espoused to the Lord [at Sinai], she has not ceased to generate spiritual children for Him through teaching.
Hannah's sterility: The Gentile world, though it never ceased to be subject to grace in a few individuals, could not "beget" children living spiritually through preaching, because it had not yet received the open Testament, the prophecies, or the oracles of angels.
The Journey to Shiloh
And that man went up out of his city on the appointed days...
The Lord "ascends" from the common life of the faithful (this is the City of God on the holy mountain) in His saints as they progress from virtue to virtue. He ascends so that at "appointed days"—that is, through the incremental increases of divine knowledge—He might kindle their hearts to offer the libations of adoration and good works.
This must be sought in Shiloh (interpreted as "taken away," "sent," or "where He is Himself"). This signifies the Law, which commands those progressing: Seek ye his face always (Psalm 105).
There were the two sons of Eli...
At the approach of the Lord’s Incarnation, there were priests consecrated to the Lord—sons of a good priesthood and of rightly believing priests—but they were destitute of the grace of action and preaching. They had neither an "open office" for doctrine nor the "shoes" (preparedness) for walking with a right step in the Way.
The Vow of Hannah
Hannah, amid prayers and tears, vows to the Lord that if she receives a son, she will consecrate him as a Nazirite. After the priest Eli blesses her, she returns home with her family. And Hannah rose up, etc.
The Allegory: This reading typically demonstrates the humility of the Holy Church, which—despite the teachers of the Jews partly insulting her and partly assenting to the faith—desires either for Christ to be born spiritually through faith within her own people, or for her people to be spiritually reborn in Christ.
The Church Awakened
And Hannah rose up, etc. The Church rose from the long sorrow of her desolation, having now received the confidence to supplicate the Lord. This happened after she was refreshed by His sacrosanct Body and inebriated by the chalice of His precious Blood. While the teachers and ministers of the old priesthood remained in Judaism—sitting upon the "Chair of Moses" and blocking the entrance to the heavenly kingdom (neither entering themselves nor teaching those who wished to enter)—the Church began to seek from the Lord through tears and prayers those gifts which she could not previously presume to have, before the mysteries of His incarnation were known or perceived.
The Nazirite Vow
And Hannah vowed a vow, etc.
The Church vows that if the Word is committed to the nations and the grace of faith is granted, and a people strong in virtues arises from them, she will offer this people to serve the Lord until the "fullness of the Gentiles." They shall never, after the example of the Jews, bow the knee to Baalim, Astaroth, or other portents of the nations.
If you understand "days" allegorically as "virtues," then every day of her life is given to the Lord. Whatever she lives honestly, whatever she carries out with a clear mind, she does not attribute to herself, but protests with the Apostle: By the grace of God I am what I am (1 Cor. 15).
And no razor shall ascend upon his head. The rebuke of sin shall not violate her conscience. Insofar as is possible for a human, she strives to consecrate all her thoughts, words, and acts—which proceed gradually from the brain like hair—to Christ as a true Nazirite. Indeed, because the Apostles are the "hairs of the head," they cannot perish (Luke 21).
Purity and Repentance
The leper, the unclean, and the woman captured by enemies are commanded to shave not only their hair but all the hair of the entire body because they are polluted. This is so that once the "superfluities of mortal actions" are cut away, whatever living perfection is found in them may be more freely consecrated to the Author. We say this not because we believe any saint passed through this life without the stain of sin (for it applies to none but Christ that all things whatsoever he does shall prosper, Psalm 1), but because we all ought to study to serve in holiness and justice before Him all our days (Luke 1).
However, it is preached elsewhere: Enter not into judgment with thy servant, for in thy sight shall no man living be justified (Psalm 143). Therefore, these words of Hannah can more truly be understood as spoken by the Church concerning the Lord Himself, whom she always desires to be generated in her heart and the hearts of her people through the grace of new virtue. He alone truly lived without sin in the flesh, given to the Lord all the days of His life, finding nothing in Himself to cut away through repentance.
The Judgment of the Priesthood
And it came to pass, as she multiplied prayers, etc.
It came to pass, as the Church began to multiply throughout the world, that the new signs of her devotion (whose praise is not from men but from God) multiplied. The priests of the Jews considered her outward works—whether she lived like a Gentile or a Jew. But she, gradually leaving Judaism behind and following only the mysteries of faith which purify the heart, rejoiced to please the invisible Christ with the wisdom of faith.
Only her lips were moving, etc. This is clearly an ecclesiastical operation worthy of Divine respect, which preceded the Lord's own encouragement: Enter into thy chamber and, having shut the door, pray to thy Father in secret (Matthew 6).
Accusation of Drunkenness
Eli therefore thought she was drunk, etc. The pride of the Jewish priesthood thought that converted Gentility was still weighed down by the confusion of sins. He said to her: "How long will you be held guilty by the bond of original fault? Be cleansed by circumcision and so be saved in the number of proselytes."
Hannah answering said: Not so, my lord, etc.
The Church from the Gentiles responds: "Not so, O priest of the Jews. Do not think me burdened with sins, for I have already been purged by the fount of baptism and the participation in the sacred Body and Blood, and have been made the temple of Christ within. For I delight in the law of God according to the inward man (Romans 7). I am no longer a sinner, but your exceedingly unhappy handmaid. I rightly call you 'lord' because you preceded me in the ancient time of election."
"Who has delivered me from the body of this death? The grace of God through Jesus Christ. Therefore, prostrate at His sacred feet, I have poured out my soul—melted by the fire of love—in the sight of His piety through tears."
The Yoke of Christ
Count not thy handmaid as one of the daughters of Belial, etc.
"Do not compare me to souls deceived by the devil. Repenting with my whole heart, I have renounced Satan and all his works and pomps. Moreover, I have accepted the most sweet yoke of Christ, which the proud man [the Jewish leadership] long ago shook off his neck (whence he deserved to be called 'Belial,' that is, 'without a yoke')."
Then Eli said to her: Go in peace, etc.
The one he previously noted for drunkenness, he now blesses, having accepted the sanctification of her deed. Though the envious chief priests mocked the saving beginnings of the Church as if they were the actions of drunkards—and many who heard the Apostles speaking by the Holy Spirit said they were "full of new wine" (Acts 2)—once the reason for the truth was heard, they accepted the mystery they previously derided.
The Growth of the Church
And they rose early and worshipped, etc. The progress of the growing Church is shown. First, Hannah rises alone to pray, and the hour of prayer is not stated. Now, having received the blessing of the priest, she rises in the morning, not alone, but with her husband and her whole family.
And the woman went her way and ate, etc.
The Church moved forward, erected by the hope of heavenly piety toward faith and the love of Christ (who is the Way, the Truth, and the Life). Refreshed by the comforting and strengthening feast of Sacred Scripture, she could not thereafter be changed by any pressures or allurements away from the true God whom she had once acknowledged. For thou hast prepared a table in my sight against those who trouble me (Psalm 23).
At first, the Church sought the Lord in a few people, but once she received the increase of faith from the faithful teachers of the Jews and the darkness of Gentility was discussed, she cried: From the ends of the earth I have cried to thee (Psalm 61). So much grace of the heavenly gift abounded that she does not doubt she has the Lord Himself—her husband—advocating for her with the Father.
Return to Ramatha
And they returned and came, etc.
"Ramatha" is interpreted as "height." Therefore, when our prayer is completed, so that we may obtain what we asked for—and that after the mournful sterility of the mind we may bring forth the seeds of all virtues for God—let us strive to return to the dwellings of our conscience, elevated by faith, rather than doing superficial things outside. Let our countenance no longer be changed toward different things, but let it persist in that same heat and devotion which it conceived in prayer.
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