Revised Standard Version reflects the Hebrew structure of this verse. All of the conditional clauses may need to be broken up into separate sentences in some languages.

The use of the archaic English pronouns thou and thy does not reflect a Hebrew pronoun different from “you” or “your.” The translators of Revised Standard Version decided to continue using such earlier English singular pronouns when translating prayers addressed to God. New Revised Standard Version, however, uses the common modern pronouns “you” and “your,” which are used for both singular and plural. Translators should use the normal pronouns in their own language for addressing God, which may or may not be the same as those for ordinary people.

As indicated in the introduction to this volume (see the comments on “Indirect Reference,” page 12 and following), in the Old Testament a speaker frequently uses the third person when referring to himself or herself as “your servant.” In verses where a reader may think that the speaker is referring to someone else, translators may need to follow the model of Good News Translation, which changes thy maidservant to “me, your servant.” But see the comments on verse 16 below.

The Hebrew is literally she vowed a vow, where the verb and the noun have the same root, but in some languages this is unnatural. Most English translations say that she “made” a vow (so New Revised Standard Version, Good News Translation, New Jewish Publication Society’s Tanakh). The verb vow and the expression “make a vow” refer to an intentional promise or pledge to fulfill certain commitments. The content of this commitment by Hannah is fully defined in the context. Though the text does not say that Hannah vowed that her son would become a nazirite, most interpreters understand her vow in this way (though see the comments on the end of verse 22 below). According to Num 6.1-7, nazirites were men or women who made a special vow to consecrate themselves to God for a specific period of time. During this time they could not drink wine or other intoxicating drinks, could not cut their hair, and could not go near a dead body. Hannah’s vow means that her son will be dedicated to God all of his life. Nazirites are also mentioned in the story of Samson in Judges 13.

LORD of hosts: see the comments on 1.3.

Remember me is “biblical English.” The Hebrew expression that “the LORD remembers” someone does not mean that God had previously forgotten that person but that God has intervened favorably after a time of silence. In some languages it will be appropriate to translate “bear me in mind” (Fox). See also verse 19 below, where the same idiom occurs.

A son is literally “seed of men” (so Fox). The pronouns used with the Hebrew verbs that follow in this verse clearly show that Hannah prays for “a male child” (New Revised Standard Version, New American Bible).

Then I will give him to the LORD all the days of his life: probably to be a nazirite (see the comments above on this same verse). The verb give may be translated in some languages as “dedicate” as in Good News Translation or “place him in your service” (>em>Français Fondamental). According to Num 6.5 a nazirite was not allowed to cut his hair. Perhaps influenced by Num 6.3, the Septuagint translators added here in verse 11 the words “he will drink no wine nor intoxicating drink.” New Revised Standard Version, following evidence from both the Septuagint and a Qumran manuscript, assumes that the text originally included the additional words “then I will set him before you as a nazirite until the day of his death. He shall drink neither wine nor intoxicants” (similarly New American Bible). See also the comments regarding the last part of verse 22 below, where New Revised Standard Version and New American Bible likewise include specific mention of the child becoming a “nazirite.” While the evidence from Qumran is interesting, textual scholars do not seem to feel that it is convincing. The matter is not even mentioned in Hebrew Old Testament Text Project.

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 .