Luk 1:39-56 | RWP | e4.org | Arose ( αναστασα ). Luke is very fond of this word, sixty times against twenty-two in the rest of the N.T. Into the hill country ( εις την ορινην ). Luke uses this adjective twice in this context (here and ) instead of το ορος , the mountains. It is an old word and is in the LXX, but nowhere else in the N.T. The name of the city where Zacharias lived is not given unless Judah here means Juttah ( ). Hebron was the chief city of this part of Judea.

‏ Luke 1:39-56

Arose ( αναστασα ). Luke is very fond of this word, sixty times against twenty-two in the rest of the N.T.

Into the hill country ( εις την ορινην ). Luke uses this adjective twice in this context (here and 1:65) instead of το ορος, the mountains. It is an old word and is in the LXX, but nowhere else in the N.T. The name of the city where Zacharias lived is not given unless Judah here means Juttah (Jos 15:55). Hebron was the chief city of this part of Judea.

Saluted ( ησπασατο ). Her first glance at Elisabeth showed the truth of the angel's message. The two mothers had a bond of sympathy.

Leaped ( εσκιρτησεν ). A common enough incident with unborn children (Ge 25:22), but Elisabeth was filled with the Holy Spirit to understand what had happened to Mary.

With a loud cry ( κραυγη μεγαλη ). A moment of ecstatic excitement.

Blessed art thou ( ευλογημενη ). Perfect passive participle. A Hebraistic equivalent for the superlative.

The mother of my Lord ( η μητηρ του Κυριου μου ). See Ps 110:1. Only by the help of the Holy Spirit could Elisabeth know that Mary was to be the mother of the Messiah.

For ( οτ ). It is not certain whether οτ here is "that" or "because." It makes good sense either way. See also 7:16. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (Joh 20:29). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55) and Zacharias (1:68-70). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48, 49, 50, 51-53, 54, 55). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.

Doth magnify ( μεγαλυνε ). Latin, magnificat. Harnack argues that this is also the song of Elisabeth because a few Latin MSS. have it so, but Mary is correct. She draws her material from the O.T. and sings in the noblest strain.

Hath rejoiced ( ηγαλλιασεν ). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb αγαλλιαω is a Hellenistic word from the old Greek αγαλλω. It means to exult. See the substantive αγαλλιασις in Lu 1:14, 44. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture.

My spirit ( το πνευμα μου ). One need not press unduly the difference between "soul" ( ψυχη ) in verse 46 and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in Mr 12:30. Even the distinction between intellect, emotions, and will is challenged by some psychologists.

God my Saviour ( τω θεω τω σοτηρ μου ). Article with each substantive. God is called Saviour in the O.T. (De 32:15, Ps 24:5; 95:1).

The low estate ( την ταπεινωσιν ). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in 1:52.

Shall call me blessed ( μακαριουσιν με ). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude ( μακαρια, 1:45). Another occurs in 11:27. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my The Mother of Jesus: Her Problems and Her Glory.

Fear ( φοβουμενοις ). Dative of the present middle participle. Here it is reverential fear as in Ac 10:2; Col 3:22. The bad sense of dread appears in Mt 21:46; Mr 6:20; Lu 12:4.

Showed strength ( εποιησεν κρατος ). "Made might" (Wycliff). A Hebrew conception as in Ps 118:15. Plummer notes six aorist indicatives in this sentence (51-63), neither corresponding to our English idiom, which translates here by "hath" each time.

Imagination ( διανοια ). Intellectual insight, moral understanding.

Princes ( δυναστας ). Our word dynasty is from this word. It comes from δυναμα, to be able.

Hath holpen ( αντελαβετο ). Second aorist middle indicative. A very common verb. It means to lay hold of with a view to help or succour.

Servant ( παιδος ). Here it means "servant," not "son" or "child," its usual meaning.