45. For (87s). Many, however, prefer that, referring to the substance of her belief: ‘ She believed that there shall bea fulfilment,” etc. It is urged that the conception, which was the principal point of faith, had already taken place, so that the fulfilment was no longer future. On the other hand, the angel’s announcement to Mary included more than the fact of concep- tion; and Elizabeth, in the spirit of prophecy, may have alluded to what is predicted in vv. 82, 33.
46. Said (ciev). Simply. Compare ver. 42. “‘ Elizabeth’s salutation was full of excitement, but Mary’s hymn breathes a sentiment of deep inward repose” (Godet). Compare the song of Hannah (1 Sam. ii.). Hannah’s song differs from Mary’s in its sense of indignation and personal triumph compared with Mary’s humility and calmness.
My soul—spirit (puy7j—vedua). See on Mark xii. 30. The sowl is the principle of individuality, the seat of personal im- pressions, having a side in contact with the material element of humanity, as well as with the spiritual element. It is thus the mediating organ between the spirit and the body, receiving impressions from without and from within, and transmitting them by word or sign. Sparit is the highest, deepest, noblest part of our humanity, the point of contact between God and man.
47. God my Saviour (76 e6 TO cwThpi pov). Note the two articles. ‘* Zhe God who is the or my Saviour.” The title Sav- iour is often applied to God in the Old Testament. See Septua- gint, Dent. xxxii.15; Ps. xxiv. os xxv. On exkev. f-
48. Regarded (é7éBrewev). See on Jas. ii. 8. Compare 1 Sam. i. 115" Psi xxxi. 0; Cxix: Pome pent.
Cu. L] LUKE. 2963
50. Mercy (&dcos). The word emphasizes the misery with which grace (see on ver. 30) deals ; hence, peculiarly the sense of human wretchedness coupled with the impulse to relieve it, which issues in gracious ministry. Bengel remarks, “Grace takes away the fault, mercy the misery.”
From generation to generation (eis yeveds Kal ryeveds). Lit., as Rev., wnto generations and generations.
Fear (foBovpévos). The word is used in both a good anda bad sense in the New Testament. For the latter, see Matt. xxi. 46; Mark vi. 20; xi. 32; Luke xii. 4. For the former, as here, in the sense of godly reverence, Acts x. D, 22, 35; Col. ii. 22-3 Amoe, xiv. “Tf 5 xver4:
51. Shewed strength (éroincev patos). Lit., made strength. So Wyc., made might. A Hebrew form of expression. Com- pare Ps. exviii. 15, Sept.: “ The right hand of the Lord doeth valiantly ” (émoince Sivapw, made strength).
In the imagination (Savoia). The faculty of thought, un- derstanding, especially moral understanding. Wye. refers the word here to God: with mind of his heart. Some prefer to render “dy the imagination,” thus making the proud the instru- ment of their own destruction. Compare 2 Cor. x. 5.
54. Hath holpen (avtedaPéro). The verb means to lay hoid on: thence to grasp helpfully or to help. To lay hold in the sense of partaking (1 Tim. vi. 2), carries us back to the primi- tive meaning of the word according to its composition : to re- ceive instead of, or in return (avri), and suggests the old phrase to take up for, espouse the cause of. Wyc., has took wp, but prob- ably not in this sense.
Servant (sasdos). Often child, son or daughter, but here ser- vant, in allusion to Isa. xli. 8. Meyer truthfully says that the theocratic notion of sonship is never expressed by mais. See Rev., Acts iii. 18, 26; iv. 27, 30.
264 WORD STUDIES IN THE NEW TESTAMENT. [Cu. I.
58. Had shewed great mercy upon her (éueydAuvvev 70 éheos avtod per’ avrhs). Lit., magnified his mercy with her. So Wye. A Hebrew expression. See 1 Sam. xii. 24, Sept.
59. They called (é«ddovv). The imperfect tense signifies, as Rev., they would have called: they were about to call: or, as Bishop Lightfoot has happily suggested, they were for calling.