“And Hannah prayed, and said…The bows of the mighty men are broken, and
they that stumbled are girded with strength…”
Hannah’s prayer dives deeper into the main theme that she develops: the interface of divine providence
working within man’s world. Here, we highlight three key fields or areas in society in general, and our
lives in particular: military might, wealth, and family. Abravanel examines the upcoming verses and
shows readers how Hannah’s prayer seeks to instill proper attitude and create an authentic belief
system.
“The bows of the mighty men are broken, and they that stumbled are girded with strength.” Greased
military machines and mighty men of war could very well find themselves wiped out in battle. Formerly,
those juggernauts that had handily dominated and defeated foes, find themselves vulnerable,
outgunned, desperate – “the bows of the mighty men are broken.” What turn of events transpires? How
do we explain the sudden turn of tide? It’s the infusion of divine providence. “And they that stumbled
are girded with strength.”
“They that were full have hired out themselves for bread; and they that were hungry have ceased.”
Moving from military reversals, Hannah addresses socio-economic phenomenon. Well-heeled folks
dwelling in tony neighborhoods should not delude themselves. Wealth and societal standing can slip
away – “they that were full have hired out themselves for bread.” Sated today, starving tomorrow. “And
they that were hungry have ceased” no longer bear ignominious poverty, shame. Providence smiles
down upon them as they shake free from what had been a bleak existence.
“While the barren has born seven, she that had many children has languished.” Even family continuity,
Hannah continues, is subject to change. An impaired reproductive system may, under God’s watchful
eye, heal. The converse also holds true. Tragedy may strike, wiping out families.
Hannah’s supplication discloses much. Life is certainly dynamic, but random it isn’t. Providence, we may
say, grinds exceedingly fine, the Maker’s might a force to be reckoned with. Or, in the words of our
poetess above: “There is none holy as the LORD, for there is none beside You; neither is there any rock
like our God.”
Abravanel ties it together. Readers should not draw the wrong conclusions about life’s vicissitudes. They
are anything, underscore anything, but God fickly flicking the levers of Ferris wheels for the sake of a
giving the world a vertiginous ride. Rather, He gives each according to his merit (or demerit). Put
differently, providence provides each with his just deserts.
Indeed, Hannah petitioned the Maker to shower blessing on Samuel. He should grow to become a
prophet, judge, and kingmaker. In closing this part of Hannah’s prayer, Abravanel interjects a question:
Why hadn’t Hannah asked the Creator for Samuel himself to rule as a king? She knew that “the scepter
shall not depart from Judah” (Genesis 49). Moreover, Hannah was aware that her son belonged to the
tribe of Levi. Levites are not apt candidates for Hebrew kingship. Thus, she wished for her son to merit
prophecy, be an intellectual powerhouse, and anoint kings.
To conclude this section, when we reflect on the depth of Hannah’s prayer, this much we can glean.
Here was a valorous poetess upon whom the divine spirit rested, an exemplary and praiseworthy
woman who feared the Maker.