Before I really studied Hannah’s song (1 Sam. 2:1-10), I did not hear very much about it. Even its connection to the Messiah and to other similar songs were largely unknown to me. Yet, there is so much richness in them that can greatly encourage fellow saints (if you are a believer, then I am referring to you by that term). 1 Samuel 2:1-10 is rich in its poetry, form, and in its use of the context of the great themes of Scripture. It helps to bridge the New Testament (NT) and the Old Testament (OT) together. It also helps to characterize God in all of His workings, giving the reader a sense of assurance that the prophecy will come to pass. Given all of this, it is quite sad that this passage is often left out or even its significance unknown to the typical layperson and preacher. There is so much that this passage has to offer to strengthen the faith of believers. Because of this, any good exposition of this passage is valuable.
In order to more fully appreciate this richness and edification, I believe that it is important to begin this series by briefly going over some key points on Hebrew poetry. Knowing this can help to frame your appreciation and understanding of Hebrew poetry. This is one of those things that initially seems to be a bit technical, but where seeing and understanding them brings profound insight. In a way, it helps us to peer into the mind of God. I will give examples from our passage after each of the following three points.
1. According to scholar Ralph Klein, parallelism in Hebrew poetry gave their poems form and increased the reader’s comprehension (if one did not understand the first part of the parallel, the second said basically the same thing in a different way).[1] Parallels also gave good aesthetic appeal and perhaps aided in memorization.
Verse 1: Hannah parallels the exaltation of her heart in Yahweh with that of her horn (“horn” represents power) in Yahweh. Her “horn” is also paralleled with her “mouth [as] large upon [her] enemies” and being “high in Yahweh” with “rejoicing in [God’s] salvation.”
Verse 2: There is a three-way parallel between God as uniquely holy (set apart), the only God, and the unique rock (salvation/protection on the level of the only God).
Verse 3: There is a parallel between not multiplying haughty words with not allowing arrogance to come out of one’s mouth.
Verse 6: Hannah parallels God’s killing with taking down to Sheol, and giving life with taking up.
Verse 7: She parallels God taking away with bringing low, and giving wealth with exaltation (7).
Verse 8: “Raising the poor from the dust” is paralleled with “raising up the needy from the ash heap,” and to “seat with princes” with “making them inherit a throne of honor.”
2. Likewise, in the contrasts, one side can help one to understand the other because its opposite would be fairly clear.
Verse 4: The bows of the mighty as broken are contrasted with those stumbling being strengthened for action.
Verse 5: Those with food having it taken away (rendering them hungry) is contrasted with those without food (the hungry) being given sustainable food. Another contrast here is between the barren being able to give birth to seven, while those with many have them killed/removed.
Verse 9: God as protector of the saints is contrasted with God as silencer of the wicked.
Verse 10: God’s smashing of all the wicked who contend with Him is contrasted with His empowering of the One who is for Him: The Messiah King.
3. Chiasms were designed to draw attention to certain aspects of Hebrew poetry, so that the reader can understand where the emphasis is being placed, and so that readers can appreciate the beauty and order of God’s revelation. Chiasms also highlight profound parallelism and contrasts, usually building upon them. In a chiasm, section “A” is paralleled or contrasted with its counterpart “A” below, and the same for “B,” “C,” and so on. In our passage, the chiasm shows a progressive fulfillment. Below is the whole passage written out in the form of the chiasm (I will explain more of it afterwards). (Please note that you don’t need to understand everything about chiasms to appreciate them, and you can feel free to just read my translation if you prefer).
1 And Hannah prayed and said,
(A) (1b-2) My heart has exalted in Yahweh; my horn has been exalted in Yahweh. My mouth has been enlarged upon my enemies, for I have rejoiced in Your salvation. 2 There is no one holy like Yahweh, for there is no one except You, and there is no rock like our God.
(B) (3-4) Do not increase or speak arrogant words; let no arrogance go out from your mouth because Yahweh is a God of knowledge, and by Him actions are weighed. 4 The bows of the mighty are broken, and they that stumble put on strength.
(C) (5) They that were full have hired themselves out for bread; and they that were hungry ceased, while the barren have borne seven, and she that had many sons became feeble.
(D) (6) Yahweh kills and He gives life; He takes down to Sheol and takes up.
(D) (7) Yahweh makes poor and He makes rich; He brings low and He lifts up.
(C) (8) He raises the poor from the dust; He raises up the needy from the ash heap to seat them sit with princes and makes them inherit a throne of honor; for to Yahweh are the pillars of the earth, and He puts on such the habitable world.
(B) (9-10a) He will keep the feet of His saints, and the wicked are silenced in darkness, for man does not become strong by power. 10 They that contends with Yahweh will be smashed to pieces; He will thunder in the heavens against them;
(A) (10b) Yahweh will judge the ends of the earth, and He will give power to His King and exalt the horn of His Messiah.
Here is a brief look at some parallels highlighted in our passage: in A, (1) from exalting barren Hannah to conceive in verses 1-2 (pointing to Christ’s virgin birth), unto exalting the Messiah in verse 10; in B, (2) from arrogant evil speech leading to being broken by God (verses 3-4) to their being silenced and smashed to pieces (verse 9-10); (3) from those who stumbling putting on strength (verse 4) to God keeping/guarding the feet of His saints (verse 9); in C, (4) from those having much becoming feeble and vice versa (verse 5) to the feeble (poor) ultimately being raised up (verse 8). Many more parallels can be found in this passage’s chiasm that encourage and enlighten. The chiasm then culminates in D (verses 6-7), which highlights God’s sovereignty over all aspects of life. In chiasms, its core shows readers what the rest of the passage is about, so all the surrounding verses in the chiasm are about God’s particular sovereignty, even unto the Messiah and the culmination of all things.
We can see from the above that repetition is a clear part of Hebrew writing. By extension, parallelism (and contrasts) between various poetic passages can itself communicate to the reader that there is a similar context between them, with the latter often adding even more fulfillment or meaning to the original. That is an example of progressive revelation. According to scholar Umberto Cassuto, reiterations of a prophecy where teachings were repeated was a common Jewish practice that was intended to “inform us that a matter is established by God” and that He will surely “bring it to pass.”[2] Such repetitions of prophecies are intentional in Hebrew poetry.
Now that we have gone over the necessary, more technical, side of the poem, we can focus on understanding its context, and the proper meaning of its parts. I hope that this series will edify and enlighten you as it has me.
[1] Ralph W. Klein, “Song of Hannah,” Concordia Theological Monthly 41, no. 10 (November 1970): 676.
[2] Umberto Cassuto, The Documentary Hypothesis and the Composition of the Pentateuch (Jerusalem, Israel: Shalem Press, 1961), lo. 1313-1316, Kindle.