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According to the biblical account, Hannah sang her song when she presented Samuel to Eli the priest. The Song of Hannah is a poem interpreting the prose text of the Books of Samuel. According to the surrounding narrative, the poem (1 Samuel 2:1–10) was a prayer delivered by Hannah, to give thanks to God for the birth of her son, Samuel.
Hannah's conflict with her rival, her barrenness, and her longing for a son are stereotypical motifs. According to Michelle Osherow, Hannah represents the character of the earnest petitioner and grateful celebrant of divine glory. Hannah was an important figure for early English Protestantism, which emphasized the importance of private prayer. [6]
[1] Bruce Waltke regards her as cynical, noting that, unlike Hannah, she neither prays for a child nor praises God afterwards. [ 2 ] Ancient Rabbinic tradition identifies this woman as the Hazzelelponi mentioned in 1 Chronicles 4:3, and the Talmud gives her a variant of this name, Tzelelponit ( Hebrew : צללפונית ).
She would grieve Hannah by means of ordinary everyday activities, taking pains to remind her, at all hours of the day, of the difference between them. [ 6 ] According to Jewish writer Lillian Klein, "Because the reader’s sympathies are directed toward the childless Hannah, Peninnah comes across as a malicious woman.
She is called "Hannah" (or "Chana") in Josippon, perhaps as a result of connecting her with Hannah in the Book of Samuel, who says that the "barren woman bears seven", (1 Samuel 2:5). Gerson Cohen notes that this occurs only in the longer Spanish version of Josippon (1510), while the shorter Mantuan version (c. 1480) continues to refer to her ...
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1 Kings 17:21-22 And he stretched himself upon the child three times, and cried unto the Lord, and said, "O Lord my God, I pray thee, let this child's soul come into him again". 22 And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived.
The story is similar to that of Samuel, whose mother Hannah (Hebrew: חַנָּה Ḥannāh "favour, grace"; etymologically the same name as Anne) had also been childless. The Immaculate Conception was eventually made dogma by the Catholic Church following an increased devotion to Anne in the twelfth century. [ 4 ]