Hannah (Bible) - AbsoluteAstronomy.com

Hannah is the wife of Elkanah

Elkanah (husband of Hannah)

Elkanah was, according to the Books of Samuel, the husband of Hannah, and the father of her children including her first, Samuel. Elkanah practised polygamy; his other wife, less favoured but bearing more children, was named Peninnah. The names of Elkanah's other children apart from Samuel are...

mentioned in the Books of Samuel

Books of Samuel

The Books of Samuel in the Jewish bible are part of the Former Prophets, , a theological history of the Israelites affirming and explaining the Torah under the guidance of the prophets.Samuel begins by telling how the prophet Samuel is chosen by...

. According to the Hebrew Bible

Hebrew Bible

The Hebrew Bible is a term used by biblical scholars outside of Judaism to refer to the Tanakh , a canonical collection of Jewish texts, and the common textual antecedent of the several canonical editions of the Christian Old Testament...

she was the mother of Samuel. The Hebrew word "Hannah" has many meanings and interpretations, including "beauty" and "passion".

Biblical narrative

In the biblical narrative, Hannah is one of two wives

Polygamy

Polygamy is a marriage which includes more than two partners...

of Elkanah

Elkanah (husband of Hannah)

; the other, Peninnah
Peninnah
Peninnah was one of Elkanah's two wives, briefly mentioned in the first Book of Samuel...

, who bore children to Elkanah, but Hannah remained childless. Nevertheless, Elkanah preferred Hannah. Every year Elkanah would offer a sacrifice at the Shiloh sanctuary, and give Penninah and her children a portion but he gave Hannah a double portion "because he loved her, and the LORD had closed her womb" (NIV). One day Hannah went up to the temple, and prayed with great weeping (I Samuel 1:10), while Eli

Eli (Biblical Priest)

Eli was, according to the Books of Samuel, a Jewish High Priest of Shiloh, and one of the last Israelite Judges before the rule of kings in ancient Israel.-Biblical narrative:...

the High Priest

Kohen Gadol

The High Priest was the chief religious official of Israelite religion and of classical Judaism from the rise of the Israelite nation until the destruction of the Second Temple of Jerusalem...

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 the Shiloh priests

Kohen

A Kohen is the Hebrew word for priest. Jewish Kohens are traditionally believed and halachically required to be of direct patrilineal descent from the Biblical Aaron....

. She promised he would remain a Nazarite all the days of his life.

Eli thought she was drunk and questioned her. When she explained herself, he sent her away and effectively said that her prayer would be heard and her desire granted. As promised, she conceived and bore a son. She called his name Samuel, "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. The first 10 verses of 1 Samuel 2 record her song of praise

Song of Hannah

The Song of Hannah is a poem interrupting the prose text of the Books of Samuel. According to the surrounding narrative, the poem was a prayer delivered by Hannah, to give thanks to God for the birth of her son, Samuel.-Contents and themes:...

to the Lord for answering her petition. Eli announced another blessing on Hannah, and she conceived 3 sons and 2 daughters. (From the text it is unclear whether she had five children total, or five in addition to Samuel. See In Samuel 2:21.)

In contemporary biblical criticism

It has been suggested among biblical critical

Biblical criticism

Biblical criticism is the scholarly "study and investigation of Biblical writings that seeks to make discerning judgments about these writings." It asks when and where a particular text originated; how, why, by whom, for whom, and in what circumstances it was produced; what influences were at work...

commentaries that the name "Samuel" in the story of Samuel is a better etymological reference to the name Saul, and because of this it has been posited that the stories may have been displaced at one time in the narrative's transmission history. Peake's Commentary on the Bible explains:

Hannah named her son Samuel. The name, in the narrative, is interpreted as meaning "I have asked him of the Lord," but this interpretation belongs, etymologically, to the name Saul. It has therefore been suggested that the etymology, and probably the whole birth story with it, has been displaced from Saul to Samuel in the course of compilation or transmission.

The editors of the 1906 Jewish Encyclopedia

Jewish Encyclopedia

The Jewish Encyclopedia is an encyclopedia originally published in New York between 1901 and 1906 by Funk and Wagnalls. It contained over 15,000 articles in 12 volumes on the history and then-current state of Judaism and the Jews as of 1901...

presented but disputed this view, arguing that interpreting Hannah's "asked of God" answer as referring to the etymology of Samuel's name, the basis of the displacement theory, is "not tenable":

The name "Shemu'el" is interpreted "asked of Yhwh," and, as Khimih suggests, represents a contraction of "M'El Shaul", an opinion which Ewald is inclined to accept ("Lehrbuch der Hebräischen Sprache," p. 275, 3). But it is not tenable. The story of Samuel's birth, indeed, is worked out on the theory of this construction of the name (i. 1 et seq., 17, 20, 27, 28; ii. 20). But even with this etymology the value of the elements would be "priest of El" (Jastrow, in "Jour. Bib. Lit." xix. 92 et seq.). Ch. iii. supports the theory that the name implies "heard by El" or "hearer of El." The fact that "alef" and "'ayin" are confounded in this interpretation does not constitute an objection; for assonance and not etymology is the decisive factor in the biblical name-legends, and of this class are both the first and the second chapter. The first of the two elements represents the Hebrew term "shem" (= "name"); but in this connection it as often means "son." "Shemu'el," or "Samuel," thus signifies "son of God" (see Jastrow, l.c.).

Vows were made by both men and women, especially in extreme circumstances to ask for God's intervention, as is the case with Hannah. In Leviticus

Leviticus

The Book of Leviticus is the third book of the Hebrew Bible, and the third of five books of the Torah ....

, 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. It is measure of her great devotion to God that she honored the literal terms of her vow. She stands over and against Jephthah (Judges 11:29-30) who vowed to sacrifice whatever comes out of his house--and it is his daughter, whom he kills rather than back down in front of his men. Jepthah is about pride (a sin), and Hannah is about self-sacrifice done in faith. Hannah is mouthing her prayer silently in the sanctuary because of a Leviticus limitation on her vow as a woman: if her husband should hear about it, he can nullify her vow if he does so on the very day he hears of it. Hannah is making sure that nobody, not even the priest, would hear her vow, taking no chance that anyone could nullify it. This power of nullification stems from the husband's ownership of the woman's property in marriage, including her children. Hannah is doing something rather daring in treating her future child and her vow as her own, between her and the Lord alone. Hannah apparently tells her husband about her vow later during the pregnancy, and Elkanah acquiesces, because the scripture says that Hannah tells him she will not part with her son until he is weaned. Elkanah agrees "As long as God's word is fulfilled". This refers to a Leviticus provision that if God does not answer the prayer then one does not fulfil one's vow. If he had nullified her vow, he would have had to make an offering for his guilt in breaking her vow. So by Elkanah's inaction, Hannah's vow defacto becomes his obligation also. The commentary also notes that children so dedicated could not be given until they were at least a month old, probably because of high infant mortality rates. That Hannah does not render her son at one month old is the subject of her discussion with Elkanah. By the time the child was weaned, usually around three years old, it was likely to survive to adulthood, so Hannah serves the soundness of her promise by bringing a viable child to serve in the sanctuary. The quality of one's sacrifice reflected the quality of one's faith. Only perfect animals were used in sacrifice. Hannah's sacrifice, her son, also will be of a quality pleasing to God.

Biblical narrative

In contemporary biblical criticism

See also