Mary's Song (The Magnificat)
Luke 1:46-56
Luke.1.46 - Details
Original Text
Morphology
- Και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- Μαριαμ·Μεγαλυνει: VERB,pres,act,ind,3,sg
- η: ART,nom,sg,f
- ψυχη: NOUN,nom,sg,f
- μου: PRON,gen,sg,1
- τον: ART,acc,sg,m
- κυριον: NOUN,acc,sg,m
Parallels
- 1 Samuel 2:1-10 (allusion): Hannah’s song closely parallels Mary’s Magnificat in vocabulary and themes (exultation, God lifting the lowly and bringing down the proud), suggesting Luke alludes to Hannah’s prayer.
- Psalm 34:2 (verbal): Both use first‑person soul-language of praise—'my soul' and a verb of magnifying/boasting in the LORD—echoing the Psalms’ vocabulary of personal exaltation.
- Psalm 113:5-9 (thematic): Shares the reversal‑of‑fortunes motif (God raising the poor from the dust and exalting the needy), a central theme in Mary’s song.
- Isaiah 61:10 (verbal): Isaiah’s language of great rejoicing and the soul’s exultation in God resonates with Mary’s declaration that her soul magnifies the Lord and rejoices in God her Savior.
- Luke 1:68-79 (structural): Zechariah’s Benedictus is a parallel canticle in Luke’s infancy narrative: both are hymnic songs that praise God’s mercy and the fulfillment of promises, sharing salvation motifs and priestly/kingly imagery.
Alternative generated candidates
- And Mary said, "My soul magnifies the Lord,
- And Mary said, My soul magnifies the Lord
Luke.1.47 - Details
Original Text
Morphology
- και: CONJ
- ηγαλλιασεν: VERB,aor,act,ind,3,sg
- το: ART,acc,sg,n
- πνευμα: NOUN,acc,sg,n
- μου: PRON,gen,sg,1
- επι: PREP
- τω: ART,dat,sg,m
- θεω: NOUN,dat,sg,m
- τω: ART,dat,sg,m
- σωτηρι: NOUN,dat,sg,m
- μου·: PRON,gen,sg,1
Parallels
- 1 Samuel 2:1 (thematic): Hannah's song begins 'My heart rejoices in the LORD,' closely paralleling Mary's proclamation that her spirit rejoices in God—both are personal songs of praise at God's saving action.
- Isaiah 12:2 (verbal): Isaiah confesses 'Behold, God is my salvation,' echoing Mary's address to 'God, my Savior' and linking joy with the theme of salvation.
- Luke 1:68-69 (structural): Zechariah's Benedictus, another canticle in Luke 1, celebrates God's raising up 'a horn of salvation'—structurally parallel as paired hymns of thanksgiving in the infancy narratives.
- Luke 2:29 (thematic): Simeon's Nunc dimittis ('for mine eyes have seen thy salvation') shares the central theme of recognizing and rejoicing in God's salvation announced in Luke's birth narratives.
- Psalm 34:2 (verbal): The psalmist says 'My soul shall make her boast in the LORD,' linguistically and thematically paralleling Mary's 'my spirit rejoices in God' as language of joyful praise.
Alternative generated candidates
- and my spirit rejoices in God my Savior,
- and my spirit rejoices in God my Savior,
Luke.1.48 - Details
Original Text
Morphology
- οτι: CONJ
- επεβλεψεν: VERB,aor,act,ind,3,sg
- επι: PREP
- την: ART,acc,sg,f
- ταπεινωσιν: NOUN,acc,sg,f
- της: ART,gen,sg,f
- δουλης: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- ιδου: PART
- γαρ: PART
- απο: PREP
- του: ART,gen,sg,n
- νυν: ADV
- μακαριουσιν: VERB,pres,act,ind,3,pl
- με: PRON,acc,sg,1
- πασαι: ADJ,nom,pl,f
- αι: ART,nom,pl,f
- γενεαι·: NOUN,nom,pl,f
Parallels
- 1 Samuel 2:7-8 (allusion): Mary's Magnificat echoes Hannah's song (1 Sam 2). Both celebrate God's reversal of fortunes—God 'raises up the poor' and 'brings low and lifts up'—and the language parallels Luke 1:48's concern with God's regard for the lowly.
- Psalm 113:7-9 (verbal): Uses similar imagery and diction: God raises the poor from the dust and seats them with princes. The psalm's language about lifting the needy resonates with 'he has looked upon the lowliness of his servant.'
- Isaiah 66:2 (allusion): God declares he 'looks' to the humble and contrite in spirit. The verb and idea of God's attentive regard for the humble closely parallel Luke 1:48's 'he has looked upon the lowliness' formulation.
- Psalm 72:17 (thematic): Speaks of enduring praise: 'May people be blessed in him; all nations shall call him blessed.' This echoes Luke 1:48's claim that 'from henceforth all generations will call me blessed,' a motif of widespread, lasting blessing/praise.
Alternative generated candidates
- for he has looked with favor on the low estate of his servant. From now on all generations will call me blessed.
- for he has looked on the humble state of his servant. Behold, from now on all generations will call me blessed;
Luke.1.49 - Details
Original Text
Morphology
- οτι: CONJ
- εποιησεν: VERB,aor,act,ind,3,sg
- μοι: PRON,dat,sg,1
- μεγαλα: ADJ,acc,pl,neut
- ο: ART,nom,sg,m
- δυνατος: ADJ,nom,sg,m
- και: CONJ
- αγιον: ADJ,acc,sg,neut
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- αυτου: PRON,gen,sg,m
Parallels
- 1 Samuel 2:1-10 (thematic): Hannah’s song echoes in Mary’s Magnificat; both celebrate God’s mighty acts, reversals of fortune, and the vindication of the humble (praise language and themes of exaltation/deposition).
- Psalm 98:1 (verbal): ‘He hath done marvellous things’ parallels Mary’s declaration that the Mighty One ‘has done great things’—both celebrate God’s wondrous deeds that elicit praise.
- Psalm 113:2 (verbal): ‘Blessed be the name of the Lord…’ corresponds to Mary’s emphasis on the holiness of God’s name (‘holy is his name’), linking praise of God’s name with his saving acts.
- Luke 1:46-55 (structural): Luke 1:49 is embedded in the Magnificat; the whole hymn frames Mary’s thanksgiving in terms of God’s mighty deeds and the holiness of his name—this verse functions as the song’s central claim.
- Luke 1:68-79 (thematic): Zechariah’s Benedictus shares Magnificat themes—God’s visitation, fulfillment of promises, mercy to Israel, and praise for God’s mighty acts and holy name—providing a parallel prophetic-prayer response to God’s intervention.
Alternative generated candidates
- For the Mighty One has done great things for me, and holy is his name.
- for the Mighty One has done great things for me, and holy is his name.
Luke.1.50 - Details
Original Text
Morphology
- και: CONJ
- το: ART,acc,sg,n
- ελεος: NOUN,nom,sg,n
- αυτου: PRON,gen,sg,m
- εις: PREP
- γενεας: NOUN,acc,pl,f
- και: CONJ
- γενεας: NOUN,acc,pl,f
- τοις: ART,dat,pl,n
- φοβουμενοις: PART,pres,mid/pass,dat,pl,m
- αυτον: PRON,acc,sg,m
Parallels
- Psalm 103:17 (verbal): Direct verbal and thematic parallel: 'the steadfast love of the LORD is from everlasting to everlasting on those who fear him' echoes 'his mercy is for generations and generations to those who fear him.'
- Psalm 100:5 (thematic): Affirms God's enduring mercy 'to all generations' and links God's goodness and mercy with his faithfulness toward those who revere him, paralleling Luke's emphasis on mercy across generations for the God‑fearing.
- Psalm 136:1 (thematic): The liturgical refrain 'for his steadfast love endures forever' (repeated for each stanza) reflects the same cultic idea of God's mercy extending enduringly across generations.
- Luke 1:54 (structural): Within the Magnificat itself: 'he has helped his servant Israel, in remembrance of his mercy' connects the present verse's emphasis on God's mercy with the canticle's overall claim that God remembers and shows mercy to Israel across generations.
Alternative generated candidates
- His mercy is for those who fear him from generation to generation.
- His mercy is for those who fear him from generation to generation.
Luke.1.51 - Details
Original Text
Morphology
- Εποιησεν: VERB,aor,act,ind,3,sg
- κρατος: NOUN,acc,sg,n
- εν: PREP
- βραχιονι: NOUN,dat,sg,n
- αυτου: PRON,gen,sg,m
- διεσκορπισεν: VERB,aor,act,ind,3,sg
- υπερηφανους: ADJ,acc,pl,m
- διανοια: NOUN,dat,sg,f
- καρδιας: NOUN,gen,sg,f
- αυτων·: PRON,gen,pl,m
Parallels
- 1 Samuel 2:4 (verbal): Hannah’s song (1 Sam 2) is a principal Old Testament precursor to the Magnificat; both use similar language about God’s strong arm and the scattering/down‑casting of the proud.
- Exodus 15:6 (thematic): The Song of Moses celebrates Yahweh’s ‘mighty arm’ that defeats and scatters his enemies—parallel imagery of divine power acting with the arm to overthrow foes.
- Psalm 68:1 (verbal): Psalmist’s cry ‘Let God arise; let his enemies be scattered’ echoes the motif and vocabulary of God scattering the proud/enemies, resonating with Luke’s wording.
- James 4:6 (thematic): ‘God resists the proud but gives grace to the humble’ reflects the same theological thrust as Luke 1:51—the divine reversal in which the proud are opposed/scattered and the lowly exalted.
Alternative generated candidates
- He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts.
- He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts.
Luke.1.52 - Details
Original Text
Morphology
- καθειλεν: VERB,aor,act,ind,3,sg
- δυναστας: NOUN,acc,pl,m
- απο: PREP
- θρονων: NOUN,gen,pl,m
- και: CONJ
- υψωσεν: VERB,aor,act,ind,3,sg
- ταπεινους: ADJ,acc,pl,m
Parallels
- 1 Samuel 2:8 (allusion): Hannah’s song: uses the same reversal motif and imagery (raising the poor, casting down the mighty) that Luke’s Magnificat echoes—direct literary precedent for God overturning social orders.
- Psalm 113:7-8 (verbal): Psalm language about lifting the needy from the dust and seating them with princes parallels Luke’s portrayal of God bringing down rulers and exalting the lowly (shared vocabulary and theme).
- Matthew 23:12 (thematic): Jesus’ teaching that ‘whoever exalts himself will be humbled, and whoever humbles himself will be exalted’ shares the same principle of divine reversal implicit in Luke 1:52.
- 1 Corinthians 1:27-28 (thematic): Paul’s statement that God chose the lowly and shameful to confound the wise echoes Luke’s emphasis on God’s preference for the humble and the upending of worldly status.
Alternative generated candidates
- He has brought down the mighty from their thrones and exalted those of low degree.
- He has brought down rulers from their thrones and exalted the humble.
Luke.1.53 - Details
Original Text
Morphology
- πεινωντας: PART,pres,act,acc,pl,m
- ενεπλησεν: VERB,aor,act,ind,3,sg
- αγαθων: ADJ,gen,pl,n
- και: CONJ
- πλουτουντας: PART,pres,act,acc,pl,m
- εξαπεστειλεν: VERB,aor,act,ind,3,sg
- κενους: ADJ,acc,pl,m
Parallels
- Psalm 107:9 (verbal): Nearly identical wording: “He satisfies the longing soul, and fills the hungry with good things,” a close verbal parallel to Luke 1:53’s language about filling the hungry with good things.
- 1 Samuel 2:5-8 (allusion): Hannah’s song (1 Sam 2) celebrates divine reversals—raising the poor, bringing down the proud—which the Magnificat echoes structurally and thematically (poverty/wealth reversals).
- Luke 6:20-21 (thematic): Beatitudes: “Blessed are you who are poor... Blessed are you who hunger, for you will be satisfied.” Shares the theme of God’s preferential care for the hungry/poor and reversal of fortunes within Luke’s theology.
- Psalm 146:7 (thematic): Speaks of God giving food to the hungry and executing justice for the oppressed—a parallel theme of God’s provision for the needy found in Luke 1:53.
Alternative generated candidates
- He has filled the hungry with good things, and the rich he has sent away empty.
- He has filled the hungry with good things, and the rich he has sent away empty.
Luke.1.54 - Details
Original Text
Morphology
- αντελαβετο: VERB,aor,mid,ind,3,sg
- Ισραηλ: NOUN,voc,sg,m
- παιδος: NOUN,acc,sg,m
- αυτου: PRON,gen,sg,m
- μνησθηναι: VERB,aor,pass,inf
- ελεους: NOUN,gen,sg,n
Parallels
- Exodus 2:24-25 (verbal): God 'remembered' his covenant and acted to deliver Israel—background motif for Luke's 'helped his servant Israel' and 'remember his mercy.'
- 1 Samuel 2:1-10 (thematic): Hannah's song (the Magnificat parallel) celebrates God's help for the lowly and the reversal of fortunes for Israel, echoing Mary's themes and tone.
- Psalm 136:23-25 (verbal): Speaks of God who 'remembered us in our low estate' and whose 'mercy endures forever,' closely matching Luke's link between remembrance and mercy.
- Psalm 106:45 (verbal): Declares that God 'remembered his covenant' and acted 'according to the multitude of his mercies,' paralleling Luke's emphasis on covenantal remembrance and mercy.
Alternative generated candidates
- He has helped Israel his servant, remembering his mercy,
- He has helped his servant Israel, remembering mercy,
Luke.1.55 - Details
Original Text
Morphology
- καθως: CONJ
- ελαλησεν: VERB,aor,act,ind,3,sg
- προς: PREP
- τους: ART,acc,pl,m
- πατερας: NOUN,acc,pl,m
- ημων: PRON,gen,pl,1
- τω: ART,dat,sg,m
- Αβρααμ: NOUN,nom,sg,m
- και: CONJ
- τω: ART,dat,sg,m
- σπερματι: NOUN,dat,sg,n
- αυτου: PRON,gen,sg,m
- εις: PREP
- τον: ART,acc,sg,m
- αιωνα: NOUN,acc,sg,m
Parallels
- Genesis 12:2-3 (quotation): The initial promise to Abraham that he will become a great nation and that all nations will be blessed through him—the foundation for Luke's reference to God's promise to Abraham and his offspring.
- Genesis 17:7 (quotation): God's covenant language—'I will establish my covenant... to you and to your offspring after you'—echoes Luke's 'to Abraham and to his seed/offspring... forever.'
- Genesis 22:18 (quotation): The promise 'in your seed shall all the nations of the earth be blessed' connects directly with Luke's claim that God fulfilled what he spoke to Abraham and his seed.
- Galatians 3:16 (verbal): Paul's argument that the 'seed' (singular) refers to Christ interprets the Abrahamic promise as fulfilled in Jesus, clarifying Luke's linking of the promise to the Messiah.
- Acts 3:25 (allusion): Peter cites the promise to the fathers and to Abraham's offspring to connect Israel's hopes with the coming blessing now realized in Jesus—similar use of the Abrahamic promise found in Luke 1:55.
Alternative generated candidates
- as he spoke to our fathers, to Abraham and to his offspring for ever.
- as he spoke to our fathers, to Abraham and to his offspring forever.
Luke.1.56 - Details
Original Text
Morphology
- Εμεινεν: VERB,impf,act,ind,3,sg
- δε: CONJ
- Μαριαμ: NOUN,nom,sg,f
- συν: PREP
- αυτη: PRON,dat,sg,f
- ως: ADV
- μηνας: NOUN,acc,pl,m
- τρεις: NUM,acc,pl,f
- και: CONJ
- υπεστρεψεν: VERB,aor,act,ind,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- οικον: NOUN,acc,sg,m
- αυτης: PRO,gen,sg,f
Parallels
- Luke 1:39 (structural): Immediate narrative precursor: Luke 1:39 describes Mary’s journey to visit Elizabeth; v.56 reports that she stayed about three months and then returned home, completing that episode.
- Luke 1:26-38 (thematic): The Annunciation commissions Mary and provides the theological reason for the visit to Elizabeth (confirmation of the pregnancy); v.56 is the narrative consequence of that commissioning.
- Luke 1:57 (structural): Direct continuation: after Mary’s stay and return (v.56), v.57 reports the birth of John the Baptist in Elizabeth’s household, linking the stay to the birth event.
- Luke 2:4-7 (thematic): Parallel motif of a pregnant Mary traveling and giving birth away from home: Luke 1:56’s travel/stay in Judea echoes the later Bethlehem journey and birth narrative.
- Acts 1:14 (thematic): Theme of Mary’s ongoing presence in the early Christian community—Acts 1:14 depicts Mary remaining with the disciples, resonating with Luke 1:56’s note that Mary stayed with Elizabeth for an extended period.
Alternative generated candidates
- And Mary stayed with her about three months; then she returned to her own home.
- And Mary remained with her about three months, and returned to her home.
And Mary said, "My soul magnifies the Lord,
and my spirit rejoices in God my Savior;
for he has looked on the low estate of his servant. Behold, from now on all generations will call me blessed;
for the Mighty One has done great things for me, and holy is his name.
His mercy is for those who fear him from generation to generation.
He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts.
He has brought down the powerful from their thrones and exalted those of low degree;
he has filled the hungry with good things, and sent the rich away empty.
He has helped his servant Israel, remembering his mercy,
as he spoke to our fathers— to Abraham and to his descendants forever. And Mary remained with her about three months, and then returned to her home.