P: R F A B
My heart rejoices in YHWH
In YHWH my horn is lied high
…
ere is no one holy like YHWH
ere is no one besides you
ere is no rock like our God
Hannah’s prayer in Samuel :– is a short but profound poem attrib-
uted to Hannah. is poem appears, according to the text, to have been sung
by Hannah in the courtyard of the Temple in Shiloh aer she weaned her son,
Samuel, whom she had promised to YHWH in a previous year. e impe-
tus for Hannah’s promise with YHWH came from the continual provocation
by “her rival,” Elkanah’s other wife, Peninnah. According to the account in
Samuel :–, Peninnah regularly drove Hannah to tears by ridiculing her
for her barrenness. is prayer is a song of triumph, praising YHWH who has
the power to make “the barren [bear] seven” and cause “she that hath many
children [to] wax feeble.” Hannah pined for a child for years, and aer being
blessed with a child, placed him into the service of YHWH as promised. In this
prayer, she continues her praise of YHWH for taking away her “shame.”
e underlying theme of this text, jealousy between two women brought
about by diculty in conceiving, is exclusively feminine. In the Bible, bar-
renness is never attributed to men, but is attributed to women many times.
In ancient Near Eastern contexts, childlessness is almost always considered a
defect in a wife, and not in a husband. Because of this, it was very shame-
ful for ancient women to not bear children, especially when another of her
husband’s wives was bearing children. is song is then mainly about the tri-
umph over shame that Hannah experienced aer the birth of her son; shame
that was placed on her because of the expectations of her culture. In both this
prayer and in “Lady of the Largest Heart,” these poets praise the power of their
deity to bring shame on their enemies and bring ruin on the strong.
. Sam :–.
. Or, at least, it was exclusively feminine in this cultural context. Today, with our
better understanding of how conception works, we know that men can just as easily be
the cause of barrenness, and it is entirely possible for jealousy to arise between two men
because one is fertile and the other is not.
. John Byron, “Infertility and the Bible : e Defective Wife,” e Biblical World:
Dedicated to the Study of All ings Biblical (blog), Jan , http://thebiblicalworld.
blogspot.com///childlessness-and-bible--defective.html?m=.
. Hennie J. Marsman, Women in Ugarit and Israel: eir Social and Religious
Position in the Context of the Ancient Near East, OtSt (Leiden: Brill, ), .
. Similar situations arise in other biblical passages, such as the fallout between
Sarah and Hagar (Gen :–) and Rachel and Leah (Gen :–).