9781422610916 - Shmuel I, published by Mesorah

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Page 4, note 3:

Further on (2:27), Elkanah is referred to as אִישׁ אֱלֹהִים a man of God, a glorious appellation otherwise only applied to Moses.

1. The איש אלהים of 2:27 is unidentified in scripture.
2. Moses is never referred to as איש אלהים in scripture but is instead referred to with the similar appellation איש האלהים.
3. In addition to the unnamed איש אלהים of Sam 1.2.27, scripture uses this appellation for Samuel (Sam 1.9.6), for the unnamed prophet who rebuked Jeroboam (Kings 1.13.1), Elijah (Kings 1.17.24) and Elisha (Kings 2.4.9).
4. The Mosaic appellation איש האלהים is not unique to Moses. Scripture uses it for the unnamed being who announced the birth of Samson (Judges 13), Samuel (Sam 1.9.10), David (Neh 12.24), Shemaiah (Kings 1.12.22), the unnamed rebuker of Jeroboam (Kings 1.13.4), Elijah (Kings 1.17.18), Elisha (Kings 2.4.16), Hanan ben Igdaliah (Jer 35.4) and several others.

Page 6:

According to the commentator to Talmud Yerushalmi, this is implied in the word מֵעִירוֹ, from his city. The only part of the trip that Elkanah regularly repeated was from his city.

There are several commentators on Talmud Yerushalmi so it is unclear who is intended by this reference. Elazar ben Moshe Azikri argues that the circuitous route of Elkanah is indeed hinted at in scripture, but in a manner somewhat different from ArtScroll's inference. Here is his comment:

א״נ דייק מדלא כתיב ועלה האיש ההוא לשילה להשתחוות ולזבוח אלמא משמע דלא היה עולה מעירו דרך ישרה לעולם לשילה אלא סובב בבל הרוחות ושואלין אותו אנה תלך והוא עונה להשתחוות ולזבוח להי בשילה

The word מעירו may be part of the argument, but the argument is also based on the delayed position of the destination in the verse when we would have expected it to be identified immediately.