274:, which was sung in early Christian circles and continues to be regularly sung or said in many Christian denominations. These common features include the themes, and the order in which they appear. A number of scholars believe that Luke used the song of Hannah for the basis of the Magnificat. Charles Anang and others see Hannah as a "type" of Mary. Both "handmaids" of God bore sons through divine intervention who were uniquely dedicated to God.
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The first 10 verses of 1 Samuel 2 record her song of praise to the Lord for answering her petition. The attribution of this song to Hannah distinguishes her among biblical personages. Her song is essentially a hymn of praise to God for good fortune, and includes many themes of Israel's national
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argues that this does not imply a late date for the song, since "the idea of a king was not altogether novel to the
Israelite mind" and "amid the prevalent anarchy and growing disintegration of the nation, amid internal corruption and external attack, the desire for a king was probably taking
151:“The Lord kills and makes alive; He brings down to the grave and brings up. The Lord makes poor and makes rich; He brings low and lifts up. He raises the poor from the dust and lifts the beggar from the ash heap, to set them among princes and make them inherit the throne of glory.
148:“The bows of the mighty men are broken, and those who stumbled are girded with strength. Those who were full have hired themselves out for bread, and the hungry have ceased to hunger. Even the barren has borne seven, and she who has many children has become feeble.
157:“For by strength no man shall prevail. The adversaries of the Lord shall be broken in pieces; from heaven He will thunder against them. The Lord will judge the ends of the earth. “He will give strength to His king, and exalt the strength of His anointed.”
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There is a movement in this song from the particular to the general. It opens with Hannah's own gratitude for a local reversal, and closes with God's defeat of his enemies – a cosmic reversal.
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argue that Hannah's experience of reversal was a pledge of how God "would also lift up and glorify his whole nation, which was at that time so deeply bowed down and oppressed by its foes."
154:“For the pillars of the earth are the Lord’s, and He has set the world upon them. He will guard the feet of His saints, but the wicked shall be silent in darkness.
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188:, the first half of the poem was a prophecy, predicting Samuel's later role as a prophet, that her great grandson would be a musician in the
145:“Talk no more so very proudly; let no arrogance come from your mouth, for the Lord is the God of knowledge; and by Him actions are weighed.
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139:“My heart rejoices in the Lord; my strength is exalted in the Lord. I smile at my enemies, because I rejoice in Your salvation.
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Although the "king" of verse 10 is left unspecified, the blessing to the king and to the anointed forms a clear parallel with
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culture. Fertility and childbirth are thus included as equal in importance to other motifs and worthy of Israel's singers.
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Through the theme of reversal, the Song of Hannah functions as an introduction to the whole book.
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The reference to a king in verse 10 has provoked considerable discussion. Biblical commentator
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The Song of Hannah is also known as the "Canticle of Anna", and is one of seven Old
Testament
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denominations, the song of Hannah is recited or sung as the response to the First Lesson (
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Anang, Charles. "Hannah as a Type of Mary", Marian
Library, University of Dayton
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being a tower of salvation to his king, and showing mercy to his anointed (
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Craddock, Fred B.; Hayes, John H.; Holladay, Carl R. and Tucker, Gene M.,
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suggests that the Song of Hannah paves the way for a major theme of the
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the song of Hannah is regarded as the prime role model for how to
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525:, Catholic Encyclopedia. New York: Robert Appleton Company. 1913.
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New
Collegeville Bible Commentary: One Volume Hardcover Edition
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Pottery, Poetry and
Prophecy: Studies in Early Hebrew Poetry
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Klein, Lillian. "Hannah: Bible", Jewish Women's
Archive
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Kaminsky, Joel S.; Lohr, Joel N. and
Reasoner, Mark.
421:(Cambridge: Cambridge University Press, 1911), 55-56.
55:. According to the surrounding narrative, the poem (
434:(Interpretation; Louisville; John Knox, 1990), 21.
395:Walters, "The Voice of God's People in Exile," 76.
313:in Year B, for those churches following Track 1.
270:The poem has several features in common with the
335:- Mary's Magnificat echoes the Song of Hannah
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547:; et al., eds. (1901–1906). "Prayer".
359:(Winona Lake: Eisenbrauns, 1980) 243 – 261.
171:Identity of persons referred to in the song
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355:, “Psalm 113 and the Song of Hannah,” in
408:(Edinburgh: T & T Clark, 1872), 29.
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184:According to some contributors to the
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204:would fall from power, and that the
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419:The First Book of Samuel
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432:First and Second Samuel
505:, Abingdon Press, 2014
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Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
