The words I have lent him and he is lent have been discussed under verse 27. Perhaps the meaning is that, just as she made a request to God, God has also requested something of Hannah, namely, that the child be given to him for lifelong service. It may be noticed that the verb tenses of Revised Standard Version and Good News Translation are different. The Hebrew perfect shows the clear intention of permanent dedication to the LORD, but since Hannah is in the act of making this dedication, a present tense seems more appropriate in English. New International Version says “now I give him.” Translators should also be particularly careful of the verb “lend” in this context, because in many languages this word has connotations that are not appropriate here. Hannah is not temporarily lending her child to Yahweh in the hope of getting him back at some point (after he dies?) or getting something else back in return for him. In many languages the verb will be better rendered “give” (New International Version) or “give back” (New Century Version).

And they worshiped the LORD there: the Masoretic Text, followed by New International Version, says “and he worshiped there before the LORD.” It is not clear whether the pronoun “he” refers to Elkanah, to Samuel, or to Eli, but it probably refers to Elkanah. The alternative translation in the New Revised Standard Version footnote is “And he (that is, Elkanah) worshiped there before the LORD.” Critique Textuelle de l’Ancien Testament recommends that translators follow the Masoretic Text here, giving it a {B} rating. However, numerous variants exist here in the ancient manuscripts, and the textual evidence for this last sentence of verse 28 is complicated. The considerable variation in modern translations reflects the confusion. Both Revised Standard Version and Good News Translation have followed the reading of the Syriac translation here, which says “they” instead of “he.”

Both New Revised Standard Version and New American Bible change the text here on the basis of readings in the Septuagint and in one Qumran manuscript. Instead of And they worshiped the LORD there, New American Bible says “She left him there, and as she worshiped the LORD, she said.” Anchor Bible also is based on a reconstructed text: “Then she left him there and worshiped Yahweh.”

One Septuagint manuscript omits the words And they worshiped the LORD there at the end of this verse and begins 2.11 (following the prayer in 2.1-10) with the words “and she left him there.” This manuscript is the basis for the New Revised Standard Version translation at the end of verse 28 “She left him there for the LORD.” That is, at the end of verse 28, New Revised Standard Version omits the words “and there he worshiped the LORD” and moves to the end of 1.28 the words “she left him there,” found in this Greek manuscript at 2.11.

Chapter 2.1-10, the Prayer of Hannah, interrupts the narrative, which will continue in 2.11.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

Hannah also prayed and said: Revised Standard Version gives a literal translation, except that the word also is an attempt to reflect the initial “And” of the Hebrew text. For reasons of English style New Jewish Publication Society’s Tanakh, like Good News Translation, does not translate the redundant second verb and said. And in addition to this the word also is dropped. If the Hebrew conjunction is to be translated at all, it should probably be understood as a temporal connector, “Then…” (Revised English Bible, New Jerusalem Bible, American Translation [An American Translation], Bible en français courant).

In the Hebrew Hannah first addresses God in the third person (in the LORD) and then changes to the second person (thy salvation). Good News Translation has consistently used the third person throughout. Contemporary English Version, on the other hand, uses second person pronouns throughout Hannah’s prayer. See also verse 2 below. Translators will have to determine which system of pronoun reference is most natural in this context in their own language.

The words heart, strength (literally “horn”) and mouth are figures of speech where these parts of Hannah represent the whole person. The heart is the seat of the emotion of joy expressed by the mouth. The “horn” represents her vitality or strength. Languages vary considerably as to whether this kind of figure may be used naturally. So translators should ensure that they are rendered in a way that will not be considered abnormal.

My heart exults in the LORD: the Hebrew verb always occurs in the Old Testament in the context of victory, and it means “to rejoice” or “to gloat.” A related verb in Akkadian means “to swell,” or “to rejoice.” Fox translates these words as “My heart swells because of YHWH.” The wording of the Hebrew may require restructuring in languages where it may not be normal to make the heart the subject of the sentence. For example, some may prefer to say “I rejoice profoundly in the LORD” or “I can be glad” (Contemporary English Version). On the word heart see the comments on 1.8.

In the LORD … in the LORD: Hebrew has the name “Yahweh” twice. Some translations follow the Septuagint, which has “Lord” and “God” (New Revised Standard Version, New American Bible, Nueva Biblia Española, Osty-Trinquet), but there seems to be no good reason to abandon the Hebrew text here, unless there are stylistic requirements for the variation in the receptor language.

My strength is exalted in the LORD: my strength is literally “my horn” (New American Bible, New International Version). Though the horn of an animal was a symbol of strength and dignity or pride for the original readers (see Psa 75.4-5), the symbolic meaning will not be clear to many readers today. For that reason it may not be possible to maintain the imagery of the horn and at the same time preserve the meaning. The Revised Standard Version translation my strength fails to capture the entire meaning of the symbol. Better is Revised English Bible: “in the LORD I now hold my head high” (so also Traduction œcuménique de la Bible, Osty-Trinquet). New Living Translation) may be too general when it translates this expression “Oh, how the LORD has blessed me!” But New Jewish Publication Society’s Tanakh provides a good model for some languages: “I have triumphed through the LORD.”

My mouth derides my enemies is literally “my mouth is open wide over my enemies.” The image of a mouth open wide is an expression of contempt (see Psa 35.21; Isa 57.4). The use of the body part (mouth) performing the action as the subject of the sentence is quite normal in Hebrew, but it may be awkward if translated literally into other languages. As in my heart above, it is often much more natural to use the first person singular pronoun instead. Various expressions capture the meaning in English: “I gloat over my enemies” (Revised English Bible, New Jewish Publication Society’s Tanakh); “I can laugh at my enemies” (New Century Version).

The image of a mouth wide open may also express the idea of “swallowing up” (see Psa 69.15; Isa 5.14). New American Bible therefore says “I have swallowed up my enemies.” The New American Bible translation makes the first two lines of this verse parallel and the last two lines parallel:
My heart exults in the LORD,
my horn is exalted in my God.
I have swallowed up my enemies;
I rejoice in my victory.

It is doubtful, though, whether the New American Bible translation properly expresses the relationship between lines three and four.

Because translates a Hebrew word connecting lines three and four. Line four expresses the cause or the basis for the action referred to in line three. Because of what God has done, Hannah gloats over her enemies.

I rejoice in thy salvation: the pronoun of Revised Standard Version (thy) is no longer used in modern English and is rightly replaced by “your” in New Revised Standard Version and other modern versions. (See the comments at 1.11 on the use of former English pronouns in prayers to God.) The Hebrew word translated as salvation is often used of God delivering or saving his people. The Masoretic Text has the pronoun your, but a Qumran manuscript has the pronoun “my,” which is followed by both New Revised Standard Version (“because I rejoice in my victory”) and New American Bible. This textual problem is not mentioned in Hebrew Old Testament Text Project, but translators need not be overly concerned about this, since the solution lies in translating the meaning, which comes out the same regardless of which text is followed. The meaning is “I rejoice because you have saved me” (Revised English Bible).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

On the shifting back and forth between the second person and third person in this song, see above on verse 1.

The threefold use of the negative particle in Hebrew in this verse is a powerful poetic device and should be imitated in translation where possible.

There is none holy like the LORD: God is said to be a “holy God” in 6.20. The translation of the word holy is particularly difficult in some languages. It is used throughout the Old Testament to qualify more than fifty different nouns. In most cases the primary component of meaning is “set apart from ordinary use” or “dedicated to God.” The idea of moral purity is a secondary component in some contexts. When God is said to be holy, the focus is on the separateness, the absolute difference, and the remoteness of God from all that is part of normal human experience (see Psa 113.4-6). Translators should try to avoid using terms meaning physically “clean” or “white” to express the idea of holiness.

There is none besides thee; there is no rock like our God: in place of these two clauses found in the Masoretic Text, the Septuagint has “There is no righteous one like our God; there is none holy except you.” One Septuagint manuscript, followed by Revised English Bible, reverses lines two and three of the Septuagint text: “none holy but you and none as righteous as our God.” Some interpreters consider this second line in the Masoretic Text, there is none besides thee, to be a later scribal addition, since it addresses God in the second person and breaks the parallelism between lines one and three (so New American Bible: “There is no Holy One like the LORD; // there is no Rock like our God”).

There is no rock like our God: God is frequently called a rock in the Old Testament (2 Sam 23.3; Psa 18.2, 31, 46; 28.1). This image evokes the idea of God as the source of protection and security for his people. When the meaning of the image will not be understood, translators may choose to follow the model of Good News Translation, “no protector like our God.”

Translators should follow the Masoretic Text here. In languages that have inclusive and exclusive first person plural pronouns, our should be inclusive, that is, including the Israelites to whom Hannah is singing this song.

The structure of the three elements in this verse may have to be altered because of the nature of certain receptor languages. A possible model is:
The LORD is holy;
no one can compare with him.
He alone is God.
God protects us like a rock;
no one can compare with him.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

In verses 1 and 2 Hannah praises God and speaks to him. In verse 3 she addresses those who oppose God. The verb Talk and the pronoun your are plural. Contemporary English Version highlights this shift by beginning verse 3 “I can tell those proud people” and making the rest of the verse a direct quotation of what she says to such people.

The verse is made up of two pairs of parallel lines. The first two lines have roughly the same meaning, and lines three and four are also similar in meaning. Between the two pairs is a word translated in Revised Standard Version and Good News Translation as for (which may also be translated “because”), introducing lines three and four. These lines are an explanation of why it is useless for people to boast.

The LORD is a God of knowledge: literally “for a God of knowing Yahweh.” In Hebrew this is a sentence without a verb. In English is has to be supplied. The word order of the original is clearly reflected by New American Bible: “an all-knowing God is the LORD.” In languages that prefer verbal expressions in place of nouns joined by the preposition “of,” it may be better to say something like “the LORD is a God who knows everything” (New Century Version).

And by him actions are weighed: in the Old Testament God is often said to “weigh” a person’s spirit (Pro 16.2) or heart (Pro 24.12), and the meaning here is that God evaluates and judges a person’s actions. The Masoretic Text has the negative conjunction “not” in the text where Revised Standard Version has by him, but a note in the margin of the Hebrew text indicates that the text should read by him. The Hebrew words for “not” and “by him” sound almost the same in Hebrew. Just the opposite readings occur in the text and margin in verse 16 below. The Masoretic Text does not state whose actions or “deeds” (New American Bible) are meant, but the sense is clearly “all that people do” (Good News Translation). It is not clear how Revised English Bible arrived at the rendering “he governs what mortals do.” Most translations express the idea of God evaluating and judging human actions, and this is the meaning recommended here.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

The bows of the mighty are broken: the word bows is used in the Old Testament for things that are in the form of an arc. The singular “bow” is used for the rainbow in Gen 9.13. Most often, however, it refers to the instrument of war used to shoot arrows, and this in turn is used metaphorically of instruments of war in general. In some languages it may be necessary to state who breaks the bows of these strong warriors. In the mind of Hannah it is almost certainly Yahweh, who thus weakens the strong just as, in the second half of the verse, he gives strength to those who are weak. Here Revised English Bible renders the meaning in nonpoetic language: “Strong men stand in mute dismay.”

Since the two elements in this verse are in contrast, it is appropriate to translate the conjunction that joins them by a word like “but” (most versions) or “while” (New American Bible).

The feeble: the word used here is related to “stumbling” (Moffatt), “faltering” (New Jewish Publication Society’s Tanakh), or “tottering” (New American Bible, New Jerusalem Bible). Contemporary English Version translates “everyone who stumbles.” But the word also has connotations of weakness, which causes people to stumble.

Gird on strength: the Hebrew verb is used in a metaphorical sense here. It is frequently used of girding on weapons in preparation for war. The idea of putting on strength as a person puts on weapons may not be an appropriate image in some languages. The Hebrew expression really means to make oneself strong. Compare the similar expressions in 2 Sam 22.40 and Psa 18.32. Some models that may be helpful for the second half of this verse are “weak people become strong” (New Century Version) and “the stumbling are braced up” (Moffatt). And in some languages it will be appropriate to say “God gives strength to people who are weak.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

This verse is made up of two sets of contrasting statements. The first set has to do with hunger and satisfaction, while the second centers around childbearing. Both are concrete examples of “the first will be last and the last first” (Matt 19.30).

Those who were full: that is, the people who had plenty of food to eat. This phrase renders a single word in the Masoretic Text, an adjective meaning “full.” Both Revised Standard Version and Good News Translation have expanded this for clear English style. The past tense of the verb is important because it contrasts with have hired themselves out, a more recent action. In some languages the latter expression may be worded quite differently: “went to work for other people in order to get food” or “had to look for work to be able to continue eating.”

The word bread in the Bible is often used for food in general. But the meaning here may be “only a piece of bread” (Contemporary English Version) or “a crust” (Revised English Bible), emphasizing the need to work for even the most insignificant bit of food.

The barren has borne seven: to the people of Israel, the number seven symbolized perfection (see Job 1.2; 42.13; Jer 15.9). See the similar thought in Psa 113.9. According to verse 21 Hannah had three more sons and two daughters after the birth of Samuel.

She who has many children may be better translated “she who had many children,” since the following line makes it quite clear that none of the children are left. The Hebrew, which does not have a verb here, is literally “many of sons.” In some languages it will be most natural to say something like “the woman who gave birth to many children.”

Is forlorn: the Hebrew verb means “to waste away,” “to dry up,” “to wither,” “to languish.” The meaning is that the woman who had had many children will be very sad and lonely because her children have died. See the similar thought in Jer 15.9, where Revised Standard Version renders this same Hebrew verb “has languished.” Other translations of this verb here in verse 5 include “is left desolate” (New Jerusalem Bible) and “now is sad” (New Century Version).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .

It would be easy to read this verse through the eyes of Christian theology as a reference to resurrection from death. But this is figurative language referring to the depths of misfortune and danger (see Psa 86.13, “thou hast delivered my soul from the depths of Sheol”).

It is possible to soften the meaning of this verse and reverse the order of the first two verbs by translating “You give life and take it away.” In some languages the expression brings to life may be translated by a causative verb form meaning “cause to live.”

Sheol was considered by the Israelites to be a dark place beneath the earth where dead people, good and evil of all nations, went after their death (see Gen 37.35; 42.38). Since this is a term that will have no meaning for many readers if transliterated into the receptor language, translators may wish to say something like “the world of the dead” (Good News Translation, Contemporary English Version), “the abode [or, dwelling place] of the dead,” or “the underworld” (Revised English Bible margin). But care should be taken not to give the impression that this is a reference to the local cemetery. For this reason “the grave” (New International Version, New Century Version) is not recommended.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on the First and Second Books of Samuel, Volume 1. (UBS Helps for Translators). New York: UBS, 2001. For this and other handbooks for translators see here .