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In this section Mary spoke a poem or song of praise to God.Many of the lines in this song of praise are echoes of other songs of praise in the Old Testament. In fact, one scholar points out that of the ten verses of Mary’s song, eight are very similar to Old Testament verses. For example, in 1:47 Mary said that “my spirit rejoices in God my Savior.” Compare this with Habakkuk 3:18, “I will rejoice in the God of my salvation.” Mary may have had these thoughts stored in her mind because she had heard people read the Scriptures many times in synagogue services. However, in her song, Mary combined the thoughts of Old Testament songs in her own original way. In 1:46–49 she praised God for blessing her personally. In 1:50 she praised God because he is merciful to all people who fear him. In 1:51–53 she spoke of the way God had rejected the proud, the powerful, and the rich. She spoke of the way he had instead chosen to bless those who are poor and lowly. In 1:54–55 she praised God for helping the people of Israel.
When Mary talked about what God had done, she was not just talking about the past. She was talking about what God was doing at that time and about what he would continue to do through the Messiah. By choosing Mary to be the mother of the Messiah, God had shown mercy to her as a poor and lowly person. He had also shown mercy to the people of Israel, because the Messiah would save them. This was similar to the way he had worked in the past, showing mercy to his people and helping them against their enemies.
It may be good to write this song (1:46–55) as poetry in your translation, using separate lines at appropriate places. For examples, see 1:46–55 in the RSV, NIV, and GNT. There may be special phrases in your language that are appropriate to use in poetry that you do not use in ordinary conversation. Because this song is poetry, you may be able to use those phrases here.
Some other possible headings for this section are:The name of Mary’s song in Latin, the Magnificat, is well-known in some areas of the world. If this is true in your area, you may be able to use this name as your heading or as part of the heading. For example, the NLT has “The Magnificat: Mary’s Song of Praise.”
Mary’s song of praise to God
Mary praised God for the kindness he was showing to Israel and to her
and my spirit rejoices in God my Savior!
and my spirit/heart/soul is full of joy about God my Savior,
My whole being is delighted with God my Deliverer,
God. He is the one who saves me from evil, and I rejoice as I think of him.
my spirit rejoices in God my Savior!: The clause my spirit rejoices in God my Savior indicates that Mary was joyful as she thought of God her Savior. She was full of joy because of his character and actions. Some other ways to translate this clause are:
My spirit finds its joy in God, my Savior (GW)
I am delighted with God, my Savior
my spirit: The Greek word that the BSB translates as spirit refers here to Mary’s spiritual being. In this context there is no real difference in meaning between the Greek words for “soul” (1:46) and spirit (1:47). These two words occur here because it was good style for poetry in that culture. Be sure that your word for spirit does not imply that Mary is referring to a different spirit, such as a ghost or the spirit of a dead person.
The phrase my spirit here again refers to Mary herself. In some languages it may be necessary to translate this meaning directly. For example:
I rejoice in God.
rejoices: The Greek word that the BSB translates as rejoices also means “to be glad” or “to be full of joy.” For example:
is glad (GNT)
finds its joy (GW)
my Savior: The phrase my Savior means “the one who saves me.” It refers to God as the one who would rescue Mary. The text does not specify what Mary would be rescued from. She may have thought of both physical and spiritual danger. If you have a term that could imply either, consider using it here. For example:
my Savior from evil
who rescues/saves me from evil
If you cannot use an ambiguous term, you may be able to use a general expression. For example:
my Savior from harm/danger
who rescues me from evil people and actions
who saves me from destruction
If you use a term such as one of these, it should refer to things that people fear or that are very harmful or destructive. Mary was probably not thinking of being preserved from every small harm or danger. See save in the Glossary (see the note on Savior).
Note 1 topic: figures-of-speech / synecdoche
ἠγαλλίασεν τὸ πνεῦμά μου
exulted (Some words not found in SR-GNT: καί ἠγαλλίασεν τό πνεῦμα μού ἐπί τῷ Θεῷ τῷ Σωτῆρι μού)
The word spirit also refers to the inner part of a person. Alternate translation: [yes, with everything inside of me, I rejoice]
Note 2 topic: figures-of-speech / parallelism
ἠγαλλίασεν τὸ πνεῦμά μου
exulted (Some words not found in SR-GNT: καί ἠγαλλίασεν τό πνεῦμα μού ἐπί τῷ Θεῷ τῷ Σωτῆρι μού)
This statement is parallel to the one in the previous verse. Mary is speaking in poetry. Hebrew poetry was based on this kind of repetition, and it might be good to show that to your readers by including both phrases in your translation rather than combining them. Alternate translation: [yes, with everything inside of me, I rejoice]
Note 3 topic: figures-of-speech / idiom
ἠγαλλίασεν
exulted
Mary is speaking as if something she is presently doing happened in the past. Alternate translation: [is celebrating]
1:46-55 Mary’s song is the first of three songs of praise in the birth narrative. It is called the Magnificat (“magnifies”), from the first word in the Latin translation. The song has many parallels to Hannah’s prayer in 1 Sam 2:1-10. The fact that God cares for the oppressed and reverses their fortunes is a common theme throughout Luke’s Gospel. The coming of God’s Kingdom brings salvation to rejected and outcast people.
Note: The OET-RV is still only a first draft, and so far only a few words have been (mostly automatically) matched to the Hebrew or Greek words that they’re translated from.
Acknowledgements: The SR Greek text, lemmas, morphology, and VLT gloss are all thanks to the CNTR.