οἱ
466
g cf. Heb. Vii. 11.
h cf. use in
Mt. xxiii.
5
1 κρανγη in BL= (Tisch., W.H.). 3 peyada in RBDL (Tisch., W.H.).
Ἐλισάβετ, 42. καὶ ἀνεφώνησε φωνῇ 1 µεγάλη, καὶ εἶπεν, “ Εὔλογη- µένη σὺ ἐν γυναιξί, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου. 43. καὶ πόθεν por τοῦτο, ἵνα ἔλθῃ ἡ µήτηρ τοῦ Κυρίου µου πρός pe*; 44. ἰδοὺ γάρ, ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ σου εἰς τὰ Grd µου, ἐσκίρτησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῇ κοιλίᾳ µου. 45. καὶ µακαρία ἡ πιστεύσασα, ὅτι ἔσται ἕτελείωσις τοῖς λελαλη- µένοις αὐτῇ παρὰ Κυρίου.”
46. Καὶ εἶπε Mapidp, “™Meyaddver ἡ ψυχή µου τὸν Κύριον, 47. καὶ ἠγαλλίασε τὸ πνεῦμά µου ἐπὶ τῷ Θεῷ τῷ σωτῆρί µου" Sod
a A af A γάρ, ἀπὸ τοῦ viv μακαριοῦσί µε πᾶσαι at γενεαί: 49. ὅτι ἐποίησέ
48. ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ.
por μεγαλεῖα ὁ δυνατός, καὶ ἅγιον τὸ ὄνομα αὐτοῦ: 50. καὶ τὸ "eos αὐτοῦ eis γενεὰς γενεῶν * τοῖς φοβουμένοις αὐτόν. 51. ἐποί- ye κράτος ἐν βραχίονι αὐτοῦ: διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν. 52. καθεῖλε δυνάστας ἀπὸ θρόνων, καὶ ὕψωσε
ταπεινού. 53. πεινῶντας ἐνέπλησεν ἀγαθῶν, καὶ πλουτοῦντας
2 ewe in NB. µεγαλεια (CAE al.) occurs in Acts ii. 11.
4 eis yeveas και yeveas in BCL= (Tisch., W.H.).
µεγάλῃ, point to an unrestrained utter- ance under the influence of irrepressible feeling, thoroughly true to feminine nature: ‘‘ blessed thou among women (a Hebrew superlative), and blessed the fruit of thy womb,”’ poetic parallelism again, answering to the exalted state of feeling. The reference to the Holy Spirit (in ver. 41) implies that Elizabeth spoke by prophetic inspiration.—Ver. 43. ἵνα ἔλθῃ: subjunctive instead of infin.
with art., the beginning of a tendency, —
which ended in the substitution of va with the subjunctive for the infinitive in modern Greek.—Ver. 44. yap: implies that from the movement of her child Elizabeth inferred that the mother of the Lord stood before her.—Ver. 45. µακαρία, here, as elsewhere, points to rare and high felicity connected with heroic moods and achievements.—ért, because or that, which? great conflict of opinion among commentators. The former sense would make ὅτι give the reason for calling Mary blessed = blessed because the things she hopes for will surely come to pass. The latter makes ὅτι indicate the object of faith = blessed she who believes that what God has said will come to pass, with possible allusion to her own husband’s failure in faith,
Vv. 46-56. Mary’s song.—peyadvver :
magnificat, Vulg., whence the ecclesias- tical name for this hymn, which has close affinities with the song of Hanna in 1 Sam. ii. I-10; variously regarded by critics: by some, 6.Ρ., Godet and Hahn, as an extemporised utterance under in- spiration by Mary, by others as a rem. nant of old Jewish-Christian Hymnology (J. Weiss, etc.), by others still as a purely Jewish Psalm, lacking distinctively Christian features (Hillmann). There are certainly difficulties connected with the first view, ¢g., the conventional phraseology and the presence of elements which do not seem to fit the special situation.—uxy, πνεῦμα: synonyms in parallel clauses.—Ver. 48. This verse and the two preceding form the first of four strophes, into which the song natur- ally divides. The first strophe expresses simply the singer’s gladness. The second (vv. 49-50) states its cause. The third (vv. 51-53) describes in gnomic aorists the moral order of the world, for the establishment of which God ever works in His holy and wise Providence, overturning the conventional order, scattering the proud, upsetting thrones, and exalting them of low degree, filling the hungry, and sending the rich away empty. It is this third part of the hymn which on first view seems least in keep- ing with the occasion. And yet on a