DOCSLIB.ORG

The Book of 1Samuel—2:1-10

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Book of 1Samuel—2:1-10 The Book of 1Samuel—2:1-10 “Hannah—Instrument of God” Pt.4 (1/25/15) I’ve outlined the first part of this book—the part that deals with Hannah: Hannah’s Suffering—1:1-7 Hannah’s Supplication—1:8-18 Hannah’s Son—1:19-28 Hannah’s Song—2:1-10 IV. Hannah’s Song—2:1-10 Although 1Samuel 2:1–10 is a prayer—it is commonly referred to as the “Song of Hannah” because of its lyrical qualities and similarities to other OT hymns (the Songs of Moses and Miriam in Exodus 15; the Song of Deborah in Judges 5; and especially the Song of David in 2 Samuel 22). Hannah’s song reminds me very much of Mary’s Magnificat in Luke 1 (also known as Mary’s Song)— In fact I believe that Mary was very familiar with Hannah’s song of praise to God and patterned her song after it. 1 We can learn a lot from the prayers in the Bible—which is why our study this morning is so important. One more thing, there are many that see the song of Hannah as being prophetic— They say that while she is praising God for giving her victory over her enemy Peninnah—the language goes beyond that and encompasses the struggles of God’s people Israel over their enemies and their ultimate triumph when Messiah finally reigns over the whole earth during the Millennial Kingdom. I’ve divided Hannah’s song into seven parts— A. The Joy of the Lord—v.1 B. The Uniqueness of the Lord—v.2 C. The Omniscience of the Lord—v.3 D. The Sovereignty of the Lord—v.4-8b E. The Omnipotence of the Lord—v.8c F. The Protection of the Lord—v.9 G. The Justice of the Lord—v.10 2 A. The Joy of the Lord—v.1 1 Samuel 2:1 (NKJV) 1 And Hannah prayed and said: "My heart rejoices in the LORD; My horn is exalted in the LORD. I smile at my enemies, Because I rejoice in Your salvation. Don’t forget the context—Hannah has just left her son Samuel with Eli the high priest to live with him and be raised in the house of the LORD never to come home again. She could have left weeping but instead she left rejoicing—and broke into a song of praise. As one commentator remarked, “The world doesn’t understand the relationship between sacrifice and song, how God’s people can sing their way into sacrifice and sacrifice their way into singing”. This is something we see throughout the pages of Scripture— Before He went to the garden where He would be arrested and eventually crucified— Jesus sang a hymn with His disciples (Matt. 26:30); Paul and Silas sang hymns to the Lord after they had been beaten and thrown into prison in Philippi (Acts 16:20–26). In many of David’s psalms we see him frequently praising God in the midst of difficult circumstances. After being beaten by the religious leaders in Jerusalem, the apostles “departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name” (Acts 5:41, NKJV). 3 How can the people of God find joy in difficult circumstances and even praise God in the midst of pain— Because we put His glory before our pleasure and temporal happiness—and we keep our eyes on eternity. 2 Corinthians 4:17-18 (NLT) 17 For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever! 18 So we don’t look at the troubles we can see now; rather, we fix our gaze on things that cannot be seen. For the things we see now will soon be gone, but the things we cannot see will last forever. And so Hannah in offering her son to the Lord didn’t feel sorry for herself that she couldn’t keep him for herself—she saw her sacrifice as a blessing and that caused her to rejoice. 1 Samuel 2:1 (NKJV) 1 And Hannah prayed and said: "My heart rejoices in the LORD; My horn is exalted in the LORD. I smile at my enemies, Because I rejoice in Your salvation. When Hannah mentions her ‘horn’—she is speaking of the horn of an animal which, in the Bible, speaks of strength. So Hannah is praising God for lifting her out of the despair of barrenness and giving her new strength. Basically she is thanking God for saving her from her enemy (Peninnah)—which is what she means by saying, “I rejoice in Your salvation”. The word “salvation” is yeshua (“the Lord is salvation”)—and will be the name of the Messiah when He came—Jesus. 4 In that regard Hannah becomes a type of the nation Israel that will rejoice someday when Messiah comes, defeats her enemies and establishes a glorious kingdom on the earth. It reminds me of the song of Zacharias when his wife Elizabeth gave birth to their son John— Luke 1:68-71 (NKJV) 68 "Blessed is the Lord God of Israel, For He has visited and redeemed His people, 69 And has raised up a horn of salvation for us In the house of His servant David, 70 As He spoke by the mouth of His holy prophets, Who have been since the world began, 71 That we should be saved from our enemies And from the hand of all who hate us, B. The Uniqueness of the Lord—v.2 1 Samuel 2:2 (NKJV) 2 "No one is holy like the LORD, For there is none besides You, Nor is there any rock like our God. In this verse Hannah is praising God for His uniqueness as compared with all the gods of this world— Exodus 15:11 (NKJV) 11 "Who is like You, O LORD, among the gods? Who is like You, glorious in holiness, Fearful in praises, doing wonders? Deuteronomy 4:35 (NKJV) 35 To you it was shown, that you might know that the LORD Himself is God; there is none other besides Him. There is only one true God—the God of the Bible—the LORD God Almighty—and that makes our God unique. 5 The rock speaks of the Lord’s strength, stability, and steadfastness and magnifies the fact that He does not change—we can depend on Him, for His character is unchangeable and His promises never fail. “For I am the Lord, I change not” He alone is God—the only Rock we can build our life and eternity upon and know that we will never be moved. As the hymn goes, “My hope is built on nothing less Than Jesus’ blood and righteousness; I dare not trust the sweetest frame, But wholly lean on Jesus’ name.” Chorus: “On Christ, the solid Rock, I stand; All other ground is sinking sand, All other ground is sinking sand.” In these days of pluralism and tolerance, many are building their lives (and whether they know it or not their eternity) upon different gods that are not God and cannot save them. Contrary to what many believe there are not many roads that lead to heaven—there is only one. Buddha isn’t going to get you there; Mohammed isn’t going to get you there; Brahman isn’t going to get you there— Only Jesus Christ will get you there (John 14:6) 6 C. The Omniscience of the Lord—v.3 1 Samuel 2:3 (NKJV) 3 "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. When we say that God is omniscient—it means that He knows all things. So in the light of that truth—the Holy Spirit speaking through Hannah exhorts us not to talk proudly or arrogantly—because He knows and every person will someday stand before Him and give an accounting for everything they have said and done and even thought in the privacy of their heart. Matthew 12:36 (NASB) 36 "But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. Hebrews 4:13 (ESV) 13 And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account. God heard all of Peninnah’s proud and arrogant words she spoke in public and private against Hannah— “For the LORD is the God of knowledge; And by Him actions are weighed”— As in the scales of justice on Judgment Day. 7 D. The Sovereignty of the Lord—v.4-8b 1 Samuel 2:4-8b (NKJV) 4 "The bows of the mighty men are broken, And those who stumbled are girded with strength. 5 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. 6 "The LORD kills and makes alive; He brings down to the grave and brings up. 7 The LORD makes poor and makes rich; He brings low and lifts up. 8 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… The bulk of Hannah’s song is magnifying the sovereignty of God.
Load more

Recommended publications
  • 1 Samuel 2:1-2 Like Mary, Hannah Magnified God After Her Son's Birth. I
    1 Samuel 2:1-2 Like Mary, Hannah magnified God after her son’s birth. I. Hannah praised God for His deliverance (2:1). A. She prayed: It was a hymn of thanksgiving. B. She praised God for her deliverance. 4 lines of poetry that Mary borrowed from in her song: 1. My heart exalts in the LORD. a. Heart = throne of her soul b. Exults = to be pumped up i. Her grieving heartache of barrenness is gone. ii. It is replaced with a grateful heart of praise to God. c. In the LORD i. The LORD brought her heart to rejoice. ii. He was the object of her praise. d. Mary was also elated. i. Elizabeth told her that she was carrying the Lord. ii. She used Hannah’s words to express her own soul. iii. Lk 1:46 And Mary said: "My soul exalts the Lord. 2. My horn is exulted in the LORD. a. Horn is a symbol of strength and vitality. i. Horns were used by animals for defense and attack. ii. Some of you have deer horns that picture might. iii. In Hannah’s neck of the woods sheep and oxen horns symbolized strength. b. Hannah credits the LORD for lifting her vitality to bear a child, to give him back to God, and to give her joy. 3. My mouth speaks boldly against my enemies. a. She has much to speak freely about. b. She can speak to Peninnah (1:2) her rival/enemy (1:6), who mocked and ridiculed her weakness. 4. H’s reason for song, strength, & speech is God’s salvation.
    [Show full text]
  • Different Editions of the Song of Hannah and of Its
    CHAPTER TWENTY-NINE DIFFERENT EDITIONS OF THE SONG OF HANNAH AND OF ITS NARRATIVE FRAMEWORK 1. Introduction The differences between MT (with which T,1 S, and V more or less agree) and the LXX2 in the Song of Hannah are mentioned in the commentaries and in several monographic studies of that poem.3 The sources differ in many small details, as well as in major ones in vv. 1, 2, 6, 9, 10. These major discrepancies consist of differences, omissions, and additions (when using these terms, MT is taken as point of departure without taking a stand regarding the originality of the readings of that text). As far as I know, the differences between MT and the ancient versions of the Song of Hannah and its narrative framework have not been discussed in a monographic treatment,4 with the exception of Walters, “Hannah and Anna” (on the relation between the MT and LXX); nor have the differences between MT and 4QSama been discussed. When deviating from MT, this scroll often agrees with the LXX and/or LXXLuc (see Tov, “Qumran,”* and “4QSama”*). The differences between the Qumran scroll and MT have been put forward in Cross, “New Qumran 1 See D.J. Harrington, “The Apocalypse of Hannah: Targum Jonathan of 1 Samuel 2:1- 10,” in D.M. Golomb (ed.), “Working with No Data,” Semitic and Egyptian Studies Presented to Thomas O. Lambdin (Winona Lake, IN 1987) 147-152. 2 The Old Latin version is more or less identical with the LXX. See in detail P.A.H. de Boer, “Confirmatum est cor meum—Remarks on the Old Latin Text of the Song of Hannah 1 Samuel ii 1-10,” OTS 13 (1963) 173-213; idem, “Once Again the Old Latin Text of Hannah’s Song,” OTS 14 (1965) 206-213.
    [Show full text]
  • 1 and 2 Samuel, by Robert Vannoy, Lecture 1
    1 Dr. Robert Vannoy, Samuels, Lecture 1 © 2011, Dr. Robert Vannoy and Ted Hildebrandt What I want to do in a series of four lectures is speak about the books of First and Second Samuel and see how what is contained in these two important Old Testament books fits into the storyline of the whole of the Bible. So, this is the first of four lectures on First and Second Samuel. When one reads the Old Testament, I think one of the first things that needs to be considered is the literary character or the genre of the material being read. The books of First and Second Samuel, to which we will be giving our attention in these lectures, find their place among what is generally known as the historical books of the Old Testament. Because historical books have a different literary character than, for example, the law books or the poetic books or the wisdom literature, they require a reading strategy that is appropriate to their literary character. So, in these four lectures on First and Second Samuel, I want to begin by saying something about the nature of the historical writing of the Old Testament. I do this because the way in which we understand the nature of Old Testament historiography has a very important influence on the way in which we read and understand the narratives of First and Second Samuel. So let me start by asking a general question: What kind of history writing do we find in the Old Testament? And how does a proper assessment of the character of Old Testament historiography help us to read and understand the narratives of the Old Testament in an appropriate way? I then want to go on to say something more specific about how a proper understanding of the nature of Old Testament historiography helps us to read and understand the books of First and Second Samuel in an appropriate way.
    [Show full text]
  • 11-Judges-1 Samuel Notes
    Old Testament History Lesson #11 Judges 8:1-1 Samuel 2:11 Outline I. Cycles Of Apostasy, Judgment, And Deliverance (Judges 2:6-16:31) A. Failure of the judges to maintain Israel’s faithfulness (3:7-16:31). 1. Gideon (6:1-9:57). a) The conquests of Gideon (7:1-8:35). b) Abimelech’s murder of his brothers (9:1-9:57). 2. Tola (10:1-2). 3. Jair (10:3-5). 4. Jephthah (10:6-12:7). 5. Ibzan (12:8-10). 6. Elon (12:11-12). 7. Abdon (12:13-15). 8. Samson (13:1-16:31). B. The extent of Israel’s depravity (17:1-21:24). 1. Idolatry among the Danites (17:1-18:31). 2. Civil war: Israel against Benjamin (19:1-20:24). C. Summary of the condition of Israel (21:25). II. The Story Of Ruth (Ruth 1:1-4:22) A. Naomi loses a family (1:1-5). B. Naomi returns from Moab (1:6-22). 1. Ruth pledges to go with Naomi (1:6-18). 2. Naomi’s bitter return to Bethlehem (1:19-22). C. Ruth goes to work in the fields of Boaz (2:1-23). 1. Ruth begins work (2:1-7). 2. Ruth and Boaz meet (2:8-16). 3. Ruth returns to Naomi (2:17-23). D. Ruth visits Boaz at the threshing floor (3:1-18). 1. Naomi’s instructions (3:1-5). 2. Boaz’s pledge to redeem Ruth (3:6-15). 3. Ruth returns to Naomi (3:14-18). E.
    [Show full text]
  • Lesson 4 - I Samuel 2
    Lesson 4 - I Samuel 2 I Samuel Lesson 4 - Chapter 2 I prepared you a bit last week for what we’ll study today: Hannah’s prayer or Hannah’s song. This 10-verse segment that introduces 1st Samuel chapter 2 isn’t particularly familiar to the Church (because it is buried deep within the much maligned Old Testament). However Judaism sees it as forming a central tenet of Yehoveh worship, generally on par with the Shema and the 10 Commandments. We are going to look at it in depth and then attach it to the principles it speaks about that appear later on in the bible. Interestingly, we will find that Hannah’s Prayer becomes a model for some important New Testament passages, and in some cases it is simply directly quoted and at other times it is somewhat paraphrased. Last week’s lesson was pretty technical; this week’s will have a significantly different flavor as we take one of our famous detours towards the end of the lesson (that will extend into the following week) and eventually into a section of the Bible that will surprise you. Let’s re-read Hannah’s Song. RE-READ 1ST SAM. 2:1 – 10 How might we best characterize these few passages? I suggest that it is very much a Psalm of Thanksgiving. It has the same soaring tone as many of David’s Psalms. Hannah’s prayer is a Psalm of joy and gratitude of her deliverance. But it is also unmistakably prophetic and Messianic in its nature, as are so many of David’s.
    [Show full text]
  • 1 Samuel 2 Sermon Zuph, an Ephraimite.)
    1 Samuel 2 Sermon Zuph, an Ephraimite.). He had two wives. The first he had married for love, and they 17th September 2017 could have been happy, but they were unable to have children, and so he married again. Reading 1 Samuel 2:1-10 His first wife was heartbroken, and humiliated by his actions. The new wife had 1 Hannah prayed and said, children, but knew that she wasn’t really loved. And so she became bitter and ‘My heart exults in the Lord; mocked her rival. my strength is exalted in my God.[a] My mouth derides my enemies, This unhappy situation, helped little by the clumsiness of the husband, showing because I rejoice in my[b] victory. favouritism towards Hannah, and therefore making her rival more bitter and 2 ‘There is no Holy One like the Lord, jealous, and then saying things like v8 “‘Hannah, why do you weep? Why is your no one besides you; heart sad? Am I not more to you than ten sons?’” there is no Rock like our God. 3 Talk no more so very proudly, What a great start to a story. let not arrogance come from your mouth; Have you ever thought it strange that when God chooses to reveal his truth he does for the Lord is a God of knowledge, so through story. The vast majority of the Biblical text isn’t law, rules, abstract and by him actions are weighed. theology, it is narrative. 4 The bows of the mighty are broken, but the feeble gird on strength.
    [Show full text]
  • Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25
    Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 By Joseph Lozovyy Ph.D. Thesis The University of Edinburgh 2006 TO MY PARENTS DECLARATION I declare that I have composed Saul, Doeg, Nabal and the “Son of Jesse”: Readings in 1 Samuel 16—25 and that it is my own work, that it has not been submitted, in whole or in part, for any other degree or professional qualification, and that all sources used or quoted have been indicated and acknowledged by complete references. Joseph Lozovyy TABLE OF CONTENTS Abbreviations . ix Abstract . xiii Foreword . xiv CHAPTER I INTRODUCTION I. Introductory Remarks . 1 II. Various Approaches to 1 Sam. 25 . 3 A. Historical Critical Approaches to 1 Sam. 25 . 3 B. Literary approaches to 1 Sam. 25 . 8 1. David as the Hero of the Story . 15 a) Positive Views . 16 b) Negative Views . 20 c) Narrative Analogy . 21 2. Abigail as the Heroine of the Story . 23 3. Nabal as the Hero of the Story . 26 III. The Stories in 1 Sam 21 and 22 . 27 A. Difficulties and Tensions in Studying 1 Sam. 21 and 22 . 27 B. Literary Approaches to 1 Sam. 21 and 22 . 31 1. Negative Views of David . 32 2. Positive and Semi-Positive Views of David . 35 IV. MT, LXX, Q and Josephus in 1 Sam. 16—25 . 40 A. Samuel Scroll in Qumran . 41 B. The Septuagint Versions of 1—2 Samuel (1—2 Reigns) . 44 C. The Text of Samuel in MT, LXX, Q and Josephus . 46 D.
    [Show full text]
  • Notes on 1 Samuel 2:12-36
    1Samuel2_12_36_Notes 8/15/21, 12:12 PM 1 Samuel 2:12-36 The Curse on the Two Sons of Eli 1 Samuel 2:12 - "Now the sons of Eli were sons of Belial; they knew not the LORD." The meaning of "Belial" is obscure. The rabbis - by changing one vocalization - explain "sons of Belial" to mean "sons who have broken the yoke of heaven from off their necks." Other interpretations say it means "worthlessness" or "not prospering." - 2 Samuel 22:5 - "When the waves of death compassed me, the floods of ungodly men (bᵊlîyaʿal) made me afraid" (Also repeated in Psalm 18:4) - Psalm 41:8 - "An evil (bᵊlîyaʿal) disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more." i.e. a disease or plague of “not rising up” - or a "mortal disease." There is makes more sense as a synonym for death or sheol, the grave. Even more so, it refers to the Abyss - "the place from which one comes not up." Thus the sons of Belial would be those who displayed "abysmal" wickedness. A similar term in Aramaic refers to "a deep pit, or hell." Idolators are called sons of Belial: - Deuteronomy 13:13 - "Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known" The Dead Sea Scrolls depict Belial as the Angel of Darkness, the King of Evil and Prince of Darkness, leader of the sons of darkness.
    [Show full text]
  • 1 Samuel 2:1-11 – Hannah's Song
    1 Samuel 2:1-11 – Hannah’s Song Background/Context Hannah wept bitterly, asking God for a son. Hannah vowed that if God would give her a son, she would give him to the LORD all the days of his life. God granted her request. Hannah kept her end of the bargain. After bringing the boy Samuel to the house of the LORD at Shiloh, Hannah breaks out in song/prayer. This time her prayer is one of joy instead of bitter tears. After Hannah left her three-year-old son with Eli, she could have gone off alone and had a good cry, but instead she burst into a song of praise to the Lord. The world doesn’t understand the relationship between sacrifice and song, how God’s people can sing their way into sacrifice and sacrifice their way into singing. The Bible is full of examples of godly men and women worshiping through tears (whether they be tears of joy or tears of sorrow). Before He went to the garden where He would be arrested, Jesus sang a hymn with His disciples (Matt. 26:30), and Paul and Silas sang hymns to the Lord after they had been humiliated and beaten (Acts 16:20-26). Frequently in the psalms (the songbook for Israel) you find David praising God in the midst of difficult circumstances. After being beaten by religious leaders in Jerusalem, the apostles “departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name” (Acts 5:41 NKVJ).
    [Show full text]
  • Exodus to Exile, by Robert Vannoy, Lecture 10A, 1 Samuel, Kingship
    1 Robert Vannoy, Exodus to Exile, Lecture 10A I gave you a handout last week on Roman numeral V., “The books of Samuel.” V. A. is “General composition and comments on the name” and B. is “Important Advances in the history of redemption.” We finished our session last week, when we were looking at those advances in the history of redemption that we find in the book of Samuel. So we will start this evening with V. C., “The life of Samuel.” 1. under that is “Ancestry and youth.” I have a few sub-points here that are not on your outline, but a. under 1. is “The birth of Samuel in 1:1-28.” In chapter one of 1 Samuel, you read the story of the barren wife of a man named Elkanah who asked the Lord for a child and promised that should the Lord give the child to her, she would dedicate that child to the service of the Lord. You read in verse 2 that Elkanah had two wives: one was called Hannah, the other Peninnah. Peninnah had children but Hannah had none. You read in verse 5 the reason why she had none. In 5b you read, “The Lord had closed her womb.” You actually get a repetition of that statement in 6a: “…because the Lord had closed her womb, her rival”—that’s Elkanah’s other wife Peninnah—“kept provoking her in order to irritate her, and this went on year after year.” So you can imagine the miserable situation in which Hannah lived.
    [Show full text]
  • TEACHING PLAN Study of 1 Samuel
    TEACHING PLAN Study of 1 Samuel JANUARY 17 21 HANNAH’S SONG 1 SAMUEL 2:1-11 JANUARY 17, 2021 TEACHING PLAN PREPARATION > Spend the week reading through and studying 1 Samuel 2:1- 11. Consult the commentary provided and any additional study tools (such as a concordance or Bible dictionary) to enhance your preparation. > Determine which discussion points and questions will work best with your group. > Pray for your pastors, the upcoming group meeting, your teaching, your group members, and their receptivity to the study. HIGHLIGHTS TAKEAWAY: HUMBLE PRAYER PROMPTS THANKS- GIVING TO THE LORD FOR HIS BLESSING AND EXALTS HIM FOR HIS GREAT WORKS. WHY IT’S IMPORTANT: WE ARE PRONE TO PRAY IN TIMES OF DESPERATION, AND THEN FAIL TO ACKNOWLEDGE GOD’S GRACE IN OUR LIVES IN TIMES OF JOY. GOSPEL CONNECTION: BY PROVIDING SALVATION TO ALL PEOPLE THROUGH JESUS CHRIST HIS SON, GOD HAS GIVEN US EVERY REASON TO BE THANKFUL AND EXALT HIM, NO MATTER WHAT CIRCUMSTANCES WE MAY FACE. 2 First Samuel | TEACHING PLAN JANUARY 17, 2021 INTRODUCTION As your group time begins, use this section to help get the conversation going. Notes: 1 What has brought you the most joy in the past few years? The most grief? What brought relief from your grief? 2 When things go wrong, to whom do you immediately turn? What is your initial attitude? 3 What about when things go right? To whom do you immediately turn? How do you usually respond (i.e. with surprise, unbelief, gratitude, no big deal, confidence because you knew it would happen, etc.)? 4 What kind of attitude does a person need to have to really depend on God in prayer? Last week we learned that Hannah was desperate for God to intervene in her life and give her a son.
    [Show full text]
  • 'Hannah's Song.'
    Haberdashers’ Aske’s Boys’ School Occasional Papers Series in the Humanities Occasional Paper Number Twenty-One Hannah’s Song Dr Jack Alvarez Haberdasher’s Aske’s School [email protected] September 2018 1 A Haberdashers’ Aske’s Occasional Paper. All rights reserved. Haberdashers’ Aske’s Occasional Paper Number Twenty-One September 2018 All rights reserved Hannah’s Song Jack Alvarez Abstract There are 150 psalms in the Book of Psalms as printed in both the Hebrew and Christian Bibles. However, the Septuagint (the version of the Bible translated into Greek for the Jews of Alexandria) has 151 psalms and there are references up to Psalm 156 in the Dead Sea Scrolls. Elsewhere, there are a number of poems, psalms in all but name, of which Jonah’s prayer (in Jonah chapter 2) is one of the best known. This work examines another prayer: Hannah’s Song, a hymn of thanksgiving by the one-time infertile Hannah, on the birth of her son Samuel. Biblical background: The Books of Samuel were originally one; it was the Septuagint which divided it in two owing to its length. The division between 1 and 2 Samuel is somewhat arbitrary. 1 Samuel ends with the death of Saul. In the Protestant tradition, the book is sometimes known as ‘1 Reigns’ or ‘1 Kingdoms’. The Book of Samuel opens on the domestic front, with the description of a devout family: Elkanah son of Elihu, from the hill country of Ephraim, and his two wives, Hannah (meaning “graciousness” or “favour”) and Peninnah (meaning “pearl”). It is not unusual for principal characters in Biblical narrative to be introduced by name, ancestry and geography.
    [Show full text]