A Kingmaker is Born

This reflection is part of the ongoing Forest Hills Haftorah Series. The rest of the content can be found here: https://www.sefaria.org/groups/FHJC-Haftorah-Series .

(Above: Aerial view of Shiloh)

Before going into this incredible narrative from the book of Shmu'el, here are some helpful basics of the background and setting of our narrative:

Time

~2,800 years since creation of man;
1,200 years BCE
320 years since the Exodus

(based on the Ultimate Cross Reference Treasury)

Places

Ramathayim (The-two-high-places) - Elqanah's home. Possibly 30-something miles west of Yerushalayim.
Shiloh - A city in Ephraim north of Beth-El. One of the earliest and most sacred Israelite sanctuaries, housing the Ark of YHWH since the end of the days of Yehoshua.

Main Players

Elqanah (El-has-brought) - Father of Shemu'El, husband of Hannah and Peninah
Hannah (Gracious) - Mother of Shmu'el. Barren and bitter.
Peninnah (Pearl or Coral) - Has children. Jealous of Elqana's love, and bitter to Hannah.
Shemu'El (El-has-heard) - The Kingmaker. Though in our story, a young lad.
Eli (Going-up) - The priest of Shiloh

We finally get a change of pace from the previous seven weeks of prophecies from the Herald of Zion. (Not that we wanted one; In my opinion, we could really use an overabundance of positivity these days, and the Herald certainly does not disappoint!)
Unlike most of our Haftorahs, which are taken from prophetic oracles, this one is one of the great narratives of the Israelite and Judean Histories.
Just to put things in context; The book of Yehoshua tells of the Israelites finally returning to the home of their forefathers after 40 years of wandering, which had been preceded by hundreds of years of Egyptian slavery. Following Yehoshua is the book of Shoftim (Chieftains), which tells of the first few hundred years of the Israelites in Canaan, existing as a confederacy of sorts; no central leadership, each tribe with their own chieftains, sometimes warring with each other, and oftentimes warring with non-Israelite neighbors.

And then we get the book of Shemu'El, which picks up at the very end of "Shoftim" era. (As a matter of fact, the book of Shoftim ends with an annual celebration in Shiloh, which is where the characters we meet in the beginning of the book of Shemu'El have their eyes set on!)
Eventually Shemu'El will become known as the Kingmaker, being the one to usher in the Age of Kings upon anointing Sha'ul of the Benjaminites, followed by his anointing of David (better, "Dawid") of the Judeanites after him.

But there is no "Shemu'El the Kingmaker" at the start of our Haftorah. There isn't even a Shemu'El at all.
Rather, we first meet an Ephratite man from Ramathayim named Elqana, and his two wives; Hannah and Peninnah.
True to classic Israelite tropes which we see in Genesis, one wife (Hannah) is preferred over the other (Peninah); The favored is unable to have children; The barren wife is scorned and made miserable by the other, who is in turn bitter because of being held in lower esteem in the eyes of their husband. (Any of this sound familiar?)
The attuned reader thereofore knows that we are reading a typical miraculous-birth-narrative of a savior figure; or at the very least, a figure of utmost importance.
That child would be Shemu'El.

(Below: Shemu'El. Is there anything in the picture which helps us identify this as Shemu'El specifically?)

Even if you think you're pretty familiar with the story, I highly recommend going back and reading the whole thing again. I'm always amazed how, with the sparsest of details, the narratives of the TaNaKh could bring its characters to life with such vividness. Even though we only get one or two verses about them, I really feel like I know Elqana, Peninnah, and Hannah, that I've connected with each of them, each with their own complexities, their virtues and their faults; From Hannah's sorrow, to Peninnah's bitterness, to Elqana's naive confusion as to his favored wife's unhappiness, despite his dedication to her. Each character, and the situation as a whole, is so real and comprehensible; and as readers, our heart goes out to all of them.

(Below: Illustration from the Rochester Bible, written during the 12th century!!!!!!) Can you identify who is who?

I want to just point out a few interesting things in our story.
Firstly, throughout the narratives in the TaNaKh, the first time a significant character of importance speaks is always an noteworthy moment, and the authors are very intentional with the first words a character utters. Usually the first words spoken reveal something profound or essential about said character.
Note therefore the dialogue of Hannah. Who speaks to her and when? To whom does she respond?
I find it telling that we see both Elqana and Peninnah try to engage Hannah somehow; but she never answers. We hear nothing from her, save for her heartbreaking sobs.

שמואל א א׳

(ו) וְכִֽעֲסַ֤תָּה צָֽרָתָהּ֙ גַּם־כַּ֔עַס בַּעֲב֖וּר הַרְּעִמָ֑הּ כִּֽי־סָגַ֥ר יְהוָ֖ה בְּעַ֥ד רַחְמָֽהּ׃ (ז) וְכֵ֨ן יַעֲשֶׂ֜ה שָׁנָ֣ה בְשָׁנָ֗ה מִדֵּ֤י עֲלֹתָהּ֙ בְּבֵ֣ית יְהוָ֔ה כֵּ֖ן תַּכְעִסֶ֑נָּה וַתִּבְכֶּ֖ה וְלֹ֥א תֹאכַֽל׃ (ח) וַיֹּ֨אמֶר לָ֜הּ אֶלְקָנָ֣ה אִישָׁ֗הּ חַנָּה֙ לָ֣מֶה תִבְכִּ֗י וְלָ֙מֶה֙ לֹ֣א תֹֽאכְלִ֔י וְלָ֖מֶה יֵרַ֣ע לְבָבֵ֑ךְ הֲל֤וֹא אָֽנֹכִי֙ ט֣וֹב לָ֔ךְ מֵעֲשָׂרָ֖ה בָּנִֽים׃ (ט) וַתָּ֣קָם חַנָּ֔ה אַחֲרֵ֛י אָכְלָ֥ה בְשִׁלֹ֖ה וְאַחֲרֵ֣י שָׁתֹ֑ה

I Samuel 1

(6) [Her rival] would make her miserable, taunting her in order to make her tremble, for YHWH had closed her womb.

(7) This would happen year after year; whenever she would go up to the house of YHWH, thus would [Peninnah] make her miserable, and she [Hannah] would cry and not eat.

(8) Then Elqana, her husband, said to her:

"Hannah, why do you cry? And why do you not eat? Why is your heart afflicted? Am I not even better to you than ten sons?"

(9) Then Hannah got up after she ate in Shiloh, and after drinking.

She holds back the entire time.
But then finally, for some reason, one particular year in Shiloh she unleashes her pent-up emotion on none other than YHWH himself

שמואל א א׳

(י) וְהִ֖יא מָ֣רַת נָ֑פֶשׁ וַתִּתְפַּלֵּ֥ל עַל־יְהוָ֖ה וּבָכֹ֥ה תִבְכֶּֽה׃ (יא) וַתִּדֹּ֨ר נֶ֜דֶר וַתֹּאמַ֗ר יְהוָ֨ה צְבָא֜וֹת אִם־רָאֹ֥ה תִרְאֶ֣ה ׀ בָּעֳנִ֣י אֲמָתֶ֗ךָ וּזְכַרְתַּ֙נִי֙ וְלֹֽא־תִשְׁכַּ֣ח אֶת־אֲמָתֶ֔ךָ וְנָתַתָּ֥ה לַאֲמָתְךָ֖ זֶ֣רַע אֲנָשִׁ֑ים וּנְתַתִּ֤יו לַֽיהוָה֙ כָּל־יְמֵ֣י חַיָּ֔יו וּמוֹרָ֖ה לֹא־יַעֲלֶ֥ה עַל־רֹאשֽׁוֹ׃

I Samuel 1

(10) With bitterness of spirit, [Hannah] prayed to YHWH, crying, crying throughout. (11) Then she vowed a vow, and she said:

"YHWH-of-Legions! If seeing, you see the suffering of your maidservant, and then you remember me, and you do not forget your maidservant, and you give to your maidservant seed of men; then I shall dedicate him to YHWH all the days of his life! And a razor shall not go up onto his head!"

This is the first instance of speech we ever get from Hannah, and wow what emotion she is able to pack into her words.
I do find something quite curious here though. It is so clear to us why she is so miserable, and I think many compassionate readers find themselves praying with Hannah as she begs to be able to bring life into this world. But then in the midst of her short, but impactful heartfelt prayer, she promises that if YHWH grants her that for which she yearns so much, she'll turn around and give it right back to YHWH!
Any thoughts on why this might be? Why did she want a child so badly to begin with, if she would just give him right back up?

I want to now jump to a few moments later in this episode. Hannah's whole prayer was "from the heart"; She was not speaking her words aloud for others nearby to hear, only her lips were moving, causing the priest Eli to suspect her of disgracing the house of YHWH by showing up drunk.
Then she explains that she was pouring her soul out to YHWH.

Of this, Eli approves, and look at what he says:

שמואל א א׳

(יז) וַיַּ֧עַן עֵלִ֛י וַיֹּ֖אמֶר לְכִ֣י לְשָׁל֑וֹם וֵאלֹהֵ֣י יִשְׂרָאֵ֗ל יִתֵּן֙ אֶת־שֵׁ֣לָתֵ֔ךְ אֲשֶׁ֥ר שָׁאַ֖לְתְּ מֵעִמּֽוֹ׃

I Samuel 1

(17) Then Eli answered, and he said:

"Go to peace. And may the Elohim of Israel grant you your request (she'alteich), which you have requested (sha'alt) from him."

Note the words in bold in the English. The Hebrew root is ש-א-ל. We find here in Eli's blessing the first appearance of what will become our milah manha, or "leading word;" A root which is of particular importance in the narrative for some reason, being used again and again, which is a common and important technique in TaNaKh-ic literature.
If your comfortable enough with your Hebrew, take a moment to skim through the chapter to see how many times does a word appear in this chapter which has this root.
We'll come back to this shortly.

After their conversation, Eli will not see Hannah for a number of years. But when he finally does, it will be when she presents him with her own child of a few years old!
And true to her promise to YHWH the last time she was in Shiloh, this is how she presents her son:

שמואל א א׳

(כו) וַתֹּ֙אמֶר֙ בִּ֣י אֲדֹנִ֔י חֵ֥י נַפְשְׁךָ֖ אֲדֹנִ֑י אֲנִ֣י הָאִשָּׁ֗ה הַנִּצֶּ֤בֶת עִמְּכָה֙ בָּזֶ֔ה לְהִתְפַּלֵּ֖ל אֶל־יְהוָֽה׃ (כז) אֶל־הַנַּ֥עַר הַזֶּ֖ה הִתְפַּלָּ֑לְתִּי וַיִּתֵּ֨ן יְהוָ֥ה לִי֙ אֶת־שְׁאֵ֣לָתִ֔י אֲשֶׁ֥ר שָׁאַ֖לְתִּי מֵעִמּֽוֹ׃ (כח) וְגַ֣ם אָנֹכִ֗י הִשְׁאִלְתִּ֙הוּ֙ לַֽיהוָ֔ה כָּל־הַיָּמִים֙ אֲשֶׁ֣ר הָיָ֔ה ה֥וּא שָׁא֖וּל לַֽיהוָ֑ה וַיִּשְׁתַּ֥חוּ שָׁ֖ם לַיהוָֽה׃ (פ)

I Samuel 1

I am the woman who stood by you here praying to YHWH. (27) Regarding this lad I prayed! And YHWH granted me my request (she'elati) which I requested (sha'alti) from him!

(28) And also I shall lend him (hishaltihu) to YHWH all of the days that he is loaned (sha'ul) to YHWH!

Amongst other functions, what the recurrence of a milah manha invites us to do is to juxtapose all of the verses which make use of it. Doing so here highlights a nice poetic move.
Compare the words used when Eli, bestowing his blessing upon Hannah, prays that YHWH will hear and answer her requests, with Hannah's words when she later shares with Eli the good news of the fruits of said blessing:
Eli: May Elohim of Israel grant you your request which you have requested of him!
Hannah: YHWH has granted me the request which I have requested of him!

The phrases are nearly identical, and it works even better in the Hebrew, perhaps emphasizing that sometimes, when one truly does pour out everything they have to the Almighty, that YHWH is moved to listen and respond favorably.

What I do find curious, though, is the fact that Eli and Hannah use different ways to refer to YHWH, when so much of what else they say is the same, and my ears always perk up when there is an epithet of interest for YHWH. In this case, "El of Israel" is not a name, but a mere title; it is more formal or distanced; While YHWH, of course, is his beloved and proper name. Note who is using which. I don't have an explanation for this, but it certainly catches my eye. Interesting!
But now going back to our leading-root; If you've been keeping track, you'll see we're at six occurrences of ש-א-ל; Two from Eli, then another four back-to-back from Hannah at the end of the chapter.
But there's one more that we skipped over hidden in the very middle of the story - and this might be the most important one of all:

שמואל א א׳

(כ) וַיְהִי֙ לִתְקֻפ֣וֹת הַיָּמִ֔ים וַתַּ֥הַר חַנָּ֖ה וַתֵּ֣לֶד בֵּ֑ן וַתִּקְרָ֤א אֶת־שְׁמוֹ֙ שְׁמוּאֵ֔ל כִּ֥י מֵיְהוָ֖ה שְׁאִלְתִּֽיו׃

I Samuel 1

(20) Then it was at the turn of the year that Hannah conceived and bore a son! And she called his name Shemu'El:

"For it was of YHWH that I asked of him (she'altiw)."

With this occurrence we are brought to the magic number of seven, satisfying the expectations of an Ancient Israelite or Judean audience.
But there is something here which doesn't quite fit. Any thoughts on what it could be? Look back at this last verse...

On one hand, we get the origin of Shemu'El's name; He is called thusly because Hannah asked for him.
But this name does not match the situation as neatly as the book of Shemu'El is trying to make us think it does, does it? We would have expected there to be some kind of etymological connection between the meaning the name, and this leading root-word.
For a point of comparison, take a look at some of these other "name-origin" moments:

בראשית ב׳

(כג) וַיֹּאמֶר֮ הָֽאָדָם֒ זֹ֣את הַפַּ֗עַם עֶ֚צֶם מֵֽעֲצָמַ֔י וּבָשָׂ֖ר מִבְּשָׂרִ֑י לְזֹאת֙ יִקָּרֵ֣א אִשָּׁ֔ה כִּ֥י מֵאִ֖ישׁ לֻֽקֳחָה־זֹּֽאת׃

Genesis 2

(23) Then the man said:

“This one at last Is bone of my bones and flesh of my flesh. This one shall be called Woman, For from man was she taken.”

This last one is a nice one, because the word-play even works in the English!
Here is another:

בראשית ט״ז

(יא) וַיֹּ֤אמֶר לָהּ֙ מַלְאַ֣ךְ יְהוָ֔ה הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְקָרָ֤את שְׁמוֹ֙ יִשְׁמָעֵ֔אל כִּֽי־שָׁמַ֥ע יְהוָ֖ה אֶל־עָנְיֵֽךְ׃

Genesis 16

(11) The angel of YHWH said to her:

"Look! You shall conceive and bear a son! And you shall call his name Yishma'El (El-hears), for YHWH has heard (shama) of your suffering!

And one more:

בראשית ה׳

(כט) וַיִּקְרָ֧א אֶת־שְׁמ֛וֹ נֹ֖חַ לֵאמֹ֑ר זֶ֠ה יְנַחֲמֵ֤נוּ מִֽמַּעֲשֵׂ֙נוּ֙ וּמֵעִצְּב֣וֹן יָדֵ֔ינוּ מִן־הָ֣אֲדָמָ֔ה אֲשֶׁ֥ר אֵֽרְרָ֖הּ יְהוָֽה׃

Genesis 5

(29) And he named him Noah (lit., "rest"), saying, “This one will provide us relief (yenahameinu) from our work and from the toil of our hands, out of the very soil which the LORD placed under a curse.”

There are many such occurrences, in which the narrator, or some character explains how the meaning of someone's, or even some place's name, so perfectly fits the situation.
And actually, one of my favorite way to read the literature in the TaNaKh is by being super-focused on all of the names - for the very names themselves have stories to tell! And once you start picking up on this, you realize that even reading carefully through some of those long genaeologies is TaNaKh-study time very well-spent.

(Below: I guess not everyone agrees...)

But let's turn back to our book of Shemu'El, and to our question; What's the name-game that Hannah is playing with Shemu'El?
Actually, let me ask you this way instead; Knowing what you do of other names and characters throughout the narratives in the TaNaKh... Whose name would be much more appropriately associated with this story with it's leading-root of ש-א-ל???
(Major hint: Hannah even accidentaly says his name in verse 28!)
...
Sha'ul!!!
The name not only built from the same three letters, but is literally the Hebrew word for lent! Read through the passages from the first chapter of the book of Shemu'El which include the root ש-א-ל again, and think about this point; Particularly Hannah's last statement in verse 28, which I will post here once again, but will transliterate the words (instead of translate) which has this root:

שמואל א א׳

(כח) וְגַ֣ם אָנֹכִ֗י הִשְׁאִלְתִּ֙הוּ֙ לַֽיהוָ֔ה כָּל־הַיָּמִים֙ אֲשֶׁ֣ר הָיָ֔ה ה֥וּא שָׁא֖וּל לַֽיהוָ֑ה וַיִּשְׁתַּ֥חוּ שָׁ֖ם לַיהוָֽה׃ (פ)

I Samuel 1

(28) And I also hishaltihu to YHWH forever, as long as he is sha'ul to YHWH!

Because of all of this, there is pretty wild theory out there; and when I say wild, I mean that when I heard it, I almost fell right out of my chair from shock. (You'll get the "Eli" joke there if you keep reading three more chapters past our Haftorah ;- ) . )
The theory says that the very first chapter of the book of Shemu'El does not tell the story of the birth of Shemu'El the prophet. But rather, it tells the story of the birth of Sha'ul the King!!!

But wait... How does that work?
As the theory goes... Originally, the Israelites told a story of a woman named Hannnah who, like the mothers of many of our heroes of yore, had trouble conceiving children for many years. This already primes us to expect that Hannah will indeed conceive, and her son would be a savior-figure. And sure enough Sha'ul was a savior figure, not only inspiring the Israelites to take a stand against the Philistines, but also uniting the tribes under one charismatic figure, transforming a confederacy into a Kingdom, and ushering in the Age of Kings. (We spoke at length about Sha'ul and Shemu'El as well quite some time ago. Here is the link to that limmud, called A Promising Beginning: https://www.sefaria.org/sheets/247084?lang=bi .)
However, once the Davidic family from Hebron in Southern Judah would take over a generation later and Sha'ul would come to be remembered more for his tragic end and his descent into madness than his heroic beginnings, Judean scribes decided to do a "bait-and-switch" of sorts: Keep the origin story of a miraculous birth of a savior figure, but replace the figure of Sha'ul with the figure of Shemu'El, the Kingmaker himself!

Remember this is just a theory, though one which, at least I have to admit, is quite compelling.
What do you think? Given the argument as presented above, do you buy it?

Our Haftorah does not end at the end of the birth narrative, but goes on to the include what has become known as The Song of Hannah, made up of the first ten verses of the second chapter.
I love Hannah's Song, and could even dedicate a whole limmud to it. But because of the important narrative, we will not be able to do Hannah's song justice this time around.
Nevertheless, I will share one or two thoughts about it. Here it is in full:

שמואל א ב׳

(א) וַתִּתְפַּלֵּ֤ל חַנָּה֙ וַתֹּאמַ֔ר עָלַ֤ץ לִבִּי֙ בַּֽיהוָ֔ה רָ֥מָה קַרְנִ֖י בַּֽיהוָ֑ה רָ֤חַב פִּי֙ עַל־א֣וֹיְבַ֔י כִּ֥י שָׂמַ֖חְתִּי בִּישׁוּעָתֶֽךָ׃

(ב) אֵין־קָד֥וֹשׁ כַּיהוָ֖ה כִּ֣י אֵ֣ין בִּלְתֶּ֑ךָ וְאֵ֥ין צ֖וּר כֵּאלֹהֵֽינוּ׃

(ג) אַל־תַּרְבּ֤וּ תְדַבְּרוּ֙ גְּבֹהָ֣ה גְבֹהָ֔ה יֵצֵ֥א עָתָ֖ק מִפִּיכֶ֑ם כִּ֣י אֵ֤ל דֵּעוֹת֙ יְהוָ֔ה ולא [וְל֥וֹ] נִתְכְּנ֖וּ עֲלִלֽוֹת׃

(ד) קֶ֥שֶׁת גִּבֹּרִ֖ים חַתִּ֑ים וְנִכְשָׁלִ֖ים אָ֥זְרוּ חָֽיִל׃ (ה) שְׂבֵעִ֤ים בַּלֶּ֙חֶם֙ נִשְׂכָּ֔רוּ וּרְעֵבִ֖ים חָדֵ֑לּוּ עַד־עֲקָרָה֙ יָלְדָ֣ה שִׁבְעָ֔ה וְרַבַּ֥ת בָּנִ֖ים אֻמְלָֽלָה׃ (ו) יְהוָ֖ה מֵמִ֣ית וּמְחַיֶּ֑ה מוֹרִ֥יד שְׁא֖וֹל וַיָּֽעַל׃

(ז) יְהוָ֖ה מוֹרִ֣ישׁ וּמַעֲשִׁ֑יר מַשְׁפִּ֖יל אַף־מְרוֹמֵֽם׃

(ח) מֵקִ֨ים מֵעָפָ֜ר דָּ֗ל מֵֽאַשְׁפֹּת֙ יָרִ֣ים אֶבְי֔וֹן לְהוֹשִׁיב֙ עִם־נְדִיבִ֔ים וְכִסֵּ֥א כָב֖וֹד יַנְחִלֵ֑ם כִּ֤י לַֽיהוָה֙ מְצֻ֣קֵי אֶ֔רֶץ וַיָּ֥שֶׁת עֲלֵיהֶ֖ם תֵּבֵֽל׃

(ט) רַגְלֵ֤י חסידו [חֲסִידָיו֙] יִשְׁמֹ֔ר וּרְשָׁעִ֖ים בַּחֹ֣שֶׁךְ יִדָּ֑מּוּ כִּֽי־לֹ֥א בְכֹ֖חַ יִגְבַּר־אִֽישׁ׃

(י) יְהוָ֞ה יֵחַ֣תּוּ מריבו [מְרִיבָ֗יו] עלו [עָלָיו֙] בַּשָּׁמַ֣יִם יַרְעֵ֔ם יְהוָ֖ה יָדִ֣ין אַפְסֵי־אָ֑רֶץ וְיִתֶּן־עֹ֣ז לְמַלְכּ֔וֹ וְיָרֵ֖ם קֶ֥רֶן מְשִׁיחֽוֹ׃ (פ)

I Samuel 2

(1) My heart exults in YHWH! Raised is my horn through YHWH! Opened wide is my mouth over my enemies, for I have rejoiced in your rescue!

(2) There is none holy like YHWH, for there is none other than you, and there is no rock like our Elohim!

(3) Do not abundantly speak lofty-pride, lofty-pride! Arrogance exiting from your lips! For an El of knowledge is YHWH, and his is the right to measure actions!

(4) The bow of the warriors is shattered. Those who had stumbled now gird with strength!

(5) Those satiated with meat are now hired out; And the hungry shall cease; Until the barren shall bear seven, and one with abundance of sons shall be wretched.

(6) YHWH brings death and brings life; brings down to She'ol and brings up.

(7) YHWH tramples down and makes rich; brings low and raises up.

(8) Stands up from the dust the lowly; from the dunghill he raises the poor, to place them with the nobility. And a throne of honor he will bequeathe to them.

For YHWH is the support of the land, and set the world upon them.

(9) The feet of the faithful he guards, and the wocked in darkness are silent, for it is not with strength does a man become powerful.

(10) Those who oppose YHWH are shattered; In the heavens he thunders against them! YHWH shall judge the ends of the earth, gives strength to his king and raises the horn of his anointed!

So here's something that should strike us as strange;
Why all the royal and kingship imagery?
Remember, if Hannah's recently-born son is the one who will establish the first monarchy, then Israel has never had a king of its own!
It therefore seems pretty clear that this song was composed at some later date during the monarchic period, but was then deemed appropriate to insert into this story and to attribute it to Hannah.
So here's my question for you; Why should this be? What makes it so fitting for Hannah and her situation?
In my opinion, there are actually several possible answers to this based on different verses in the song, some of them much more obvious than others; So read through it a couple of times with this question in mind to see what comes to mind.

Irrespective of this last question, I just want to point out the recurring theme of YHWH having ultimate power to bring about a complete reversal of fortunes in people's lives. No matter how low we feel, YHWH can lift us right back up; no place is too low, and no place is too high. We might feel as if we are amongst the dunghills one day, but if YHWH wills it, we will find ourselves amongst princes the next.
This calls to mind one of the more well-known passages from our beloved Herald of Zion, with whom we have just spent so much time:

ישעיהו מ׳

(ג) ק֣וֹל קוֹרֵ֔א בַּמִּדְבָּ֕ר פַּנּ֖וּ דֶּ֣רֶךְ יְהוָ֑ה יַשְּׁרוּ֙ בָּעֲרָבָ֔ה מְסִלָּ֖ה לֵאלֹהֵֽינוּ׃ (ד) כָּל־גֶּיא֙ יִנָּשֵׂ֔א וְכָל־הַ֥ר וְגִבְעָ֖ה יִשְׁפָּ֑לוּ וְהָיָ֤ה הֶֽעָקֹב֙ לְמִישׁ֔וֹר וְהָרְכָסִ֖ים לְבִקְעָֽה׃

Isaiah 40

(3) A voice rings out:

(4) Let every valley be raised, every hill and mount made low. Let the rugged ground become level and the ridges become a plain!

Here's my final questions I'll leave you with; How many different images does this song of Hannah use to emphasize this point? Why so many? How does each one contribute a new idea or perspective to this idea of YHWH that the song wants to celebrate?