Text -- 1 Samuel 2:1-4 (NET)

Hannah Exalts the Lord in Prayer

2:1 Hannah prayed, “My heart rejoices in the Lord; my horn is exalted high because of the Lord. I loudly denounce my enemies, for I am happy that you delivered me. 2:2 No one is holy like the Lord! There is no one other than you! There is no rock like our God! 2:3 Don’t keep speaking so arrogantly, letting proud talk come out of your mouth! For the Lord is a God who knows; he evaluates what people do. 2:4 The bows of warriors are shattered, but those who stumble find their strength reinforced.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Sa 2:1

¹ tn Heb “prayed and said.” This is somewhat redundant in contemporary English and has been simplified in the translation.

² sn Horns of animals have always functioned as both offensive and defensive weapons for them. As a figure of speech the horn is therefore often used in the Bible as a symbol of human strength (see also in v. 10). The allusion in v. 1 to the horn being lifted high suggests a picture of an animal elevating its head in a display of strength or virility.

³ tn Heb “my mouth opens wide against.”

⁴ tn Heb “for I rejoice in your deliverance.”

NET Notes: 1Sa 2:2

¹ sn In this context God’s holiness refers primarily to his sovereignty and incomparability. He is unique and distinct from all other so-called gods.

² tn The LXX has “and there is none righteous like our God.” The Hebrew term translated “rock” refers to a rocky cliff where one can seek refuge from enemies. Here the metaphor depicts God as a protector of his people. Cf. TEV “no protector like our God”; CEV “We’re safer with you than on a high mountain.”

NET Notes: 1Sa 2:3

¹ tn Heb “proudly, proudly.” If MT is original, the repetition of the word is for emphasis, stressing the arrogance of those addressed. However, a few medieval Hebrew manuscripts and some other textual witnesses do not reflect the repetition, suggesting that the Hebrew text may be dittographic.

² tc The MT (Qere) reads “and by him actions are weighed.” The translation assumes that reading of the Qere וְלוֹ (vÿlo, “and by him”), which is supported by many medieval Hebrew mss, is correct, rather than the reading of the Kethib וְלוֹא (vÿlo’, “and not”).