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boy to the Lord when he is weaned. Elkanah responds, "Do what you think best." By the time "the child was weaned"—there is some debate as to what age Samuel was dedicated to the Temple—Hannah serves the soundness of her promise by bringing a viable child to serve in the sanctuary, already educated in the ways of the Lord. The quality of one's sacrifice reflected the quality of one's faith.
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Numbers 30:11-13 allows a husband to nullify a vow made by his wife, if he registers his objection when he learns of it. However, if he says nothing, the vow is allowed as valid. The next time
Elkanah goes to Shiloh, Hannah remains home to care for her child, but tells him that she will present the
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all the days of his life. According to
Lillian Klein, the value of women is demonstrably enhanced by their child-bearing capacities. The narrative takes her pain and places it in her personal failure and then draws it out in a communal context. The desperation of Hannah's vow indicates that merely
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should be carefully compared with Hannah’s song, of which it is an echo rather than an imitation. The resemblance lies in thought and tone more than in actual language, and supplies a most delicate and valuable testimony to the appropriateness of this hymn to Hannah’s circumstances".
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Hannah's conflict with her rival, her barrenness, and her longing for a son are stereotypical motifs. According to
Michelle Osherow, Hannah represents the character of the earnest petitioner and grateful celebrant of divine glory. Hannah was an important figure for early English
424:, provisions were made for redeeming vows or pledges in money that would go to the support of the priests and the sanctuary. So Hannah could have chosen that option to fulfill her vow, if on calm reflection, once she had her son, she felt unable to part with him.
311:) she is inspired “to discern in her own individual experience the universal laws of the divine economy, and to recognise its significance for the whole course of the Kingdom of God". This song may be compared to the
653:.” Journal of Biblical Literature, vol. 116, no. 4, 1997, p. 602. "This half-verse , which is so rich in the root , can only with great imaginative effort be made into an etymology of Samuel rather than Saul."
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was sitting on a chair near the doorpost. In her prayer, she asked God for a son and in return she vowed to give the son back to God for the service of God. She promised he would remain a
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Eli thought she was drunk and questioned her. When she explained herself, he blessed her and sent her home. Hannah conceived and bore a son, and named him Samuel, literally
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underscores the standing of the women: Hannah is the primary wife, yet
Peninnah has succeeded in bearing children. Hannah's status as primary wife and her barrenness recall
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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,
300:, "since she had asked the Lord for him" (1 Samuel 1:20 NAB). She raised him until he was weaned and brought him to the temple along with a sacrifice.
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commentators the story was originally about the birth of Saul, but that the name "Samuel" was substituted for Saul at a later date. Alternatively,
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368:, which emphasized the importance of private prayer. The Jerusalem Talmud took Hannah as an exemplar of prayer. The story of Hannah is the
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created a stained-glass window depicting Hannah, Samuel and Eli for the Church of St. Mary the Virgin in
Ambleside, Great Britain.
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For bibliographical information about scholarly arguments for 1 Samuel 1 originally being about Samuel, see
Brettler, Marc. “
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in various forms, including in the verse in which Hannah explains her son's name (1:20). In verse 28, the form
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Eli announced another blessing on Hannah, and she conceived 3 more sons and 2 daughters, making six in total.
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respectively. Klein suggests that
Elkanah took Peninnah as a second wife because of Hannah's barrenness.
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396:("lent") itself is found, identical to the Hebrew name of Saul. As a result, it has been suggested by
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Smith, Eileen, Jill,"A Passionate Hope: Hannah's Story, Daughters of the
Promised Land" (2018)
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212:. Outside of the first two chapters of 1 Samuel, she is not otherwise mentioned in the Bible.
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This article is about Hannah in the Book of Samuel. For the figure in the Gospel of Luke, see
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and the story of Samuel's birth contains repeated uses the related verbal root
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Biblical prophetess, traditional author of the Song of Hannah, mother of Samuel
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748:"A Mother in Israel", Jean and Alexander Heard Library, Vanderbilt University
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On the etymological references to Saul in 1 Samuel 1, see
Brettler, Marc. “
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is actually related to the name "Shiloh", the place where Samuel was born.
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726:.” Journal of Biblical Literature, vol. 116, no. 4, 1997, p. 602.
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Samuel Dedicated by Hannah at the Temple by Frank W.W. Topham
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bearing a male child would establish her in the community.
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23:. For the Jewish martyr in the Books of the Maccabees, see
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738:, URJ Press and Women of Reform Judaism, 2008. p 773-774
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Klein, Lillian, "Hannah: Bible", Jewish Women's Archive
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Cambridge Bible for Schools and Colleges on 1 Samuel 2
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and prayed with great weeping (I Samuel 1:10), while
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686:"Samuelʼs Birth Legend and the Sanctuary of Shiloh"
268:Every year, Elkanah would offer a sacrifice at the
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303:Hannah is also considered to be a prophetess: in
614:Biblical Women's Voices in Early Modern England
467:Etzioni-Halevy, Eve "The Song of Hannah" (2005)
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638:Rosh Hashanah Haftarah: 1 Samuel 1:1-2:10
527:. Harlow, England: Longman. p. 324.
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184:"favor, grace") is one of the wives of
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384:The Hebrew form of the name "Saul" is
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595:: the word "more" is added in the
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276:). One day Hannah went up to the
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525:Longman Pronunciation Dictionary
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736:The Torah, A Women's Commentary
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651:The Composition of 1 Samuel 1-2
319:'s song of thanksgiving in the
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404:argues that the verbal root
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351:Hannah presenting her son
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771:Women in the Hebrew Bible
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640:, accessed 17 April 2017
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305:her song of thanksgiving
684:Na’aman, Nadav (2017).
523:Wells, John C. (1990).
107:asking God for a child.
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444:"Anna, mater Samuel"
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612:Osherow, Michelle.
192:. According to the
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599:and the
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34:Hannah
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