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Word Pictures in the New Testament - David Cox

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<strong>Word</strong> <strong>Pictures</strong> <strong>in</strong> <strong>the</strong> NT [Luke: Chapter 1].<br />

times aga<strong>in</strong>st twenty-two <strong>in</strong> <strong>the</strong> rest of <strong>the</strong> N.T. {Into <strong>the</strong> hill<br />

country} (\eis t•n or<strong>in</strong>•n\). Luke uses this adjective twice <strong>in</strong><br />

this context (here and 1:65) <strong>in</strong>stead of \to oros\, <strong>the</strong><br />

mounta<strong>in</strong>s. It is an old word and is <strong>in</strong> <strong>the</strong> LXX, but nowhere else<br />

<strong>in</strong> <strong>the</strong> N.T. The name of <strong>the</strong> city where Zacharias lived is not<br />

given unless Judah here means Juttah (Jos 15:55). Hebron was<br />

<strong>the</strong> chief city of this part of Judea.<br />

1:40 {Saluted} (\•spasato\). Her first glance at Elisabeth showed<br />

<strong>the</strong> truth of <strong>the</strong> angel's message. The two mo<strong>the</strong>rs had a bond of<br />

sympathy.<br />

1:41 {Leaped} (\eskirt•sen\). A common enough <strong>in</strong>cident with<br />

unborn children (Ge 25:22), but Elisabeth was filled with <strong>the</strong><br />

Holy Spirit to understand what had happened to Mary.<br />

1:42 {With a loud cry} (\kraug•i megal•i\). A moment of ecstatic<br />

excitement. {Blessed art thou} (\eulog•men•\). Perfect passive<br />

participle. A Hebraistic equivalent for <strong>the</strong> superlative.<br />

1:43 {The mo<strong>the</strong>r of my Lord} (\h• m•t•r tou Kuriou mou\). See Ps<br />

110:1. Only by <strong>the</strong> help of <strong>the</strong> Holy Spirit could Elisabeth know<br />

that Mary was to be <strong>the</strong> mo<strong>the</strong>r of <strong>the</strong> Messiah.<br />

1:45 {For} (\hoti\). It is not certa<strong>in</strong> whe<strong>the</strong>r \hoti\ here is<br />

"that" or "because." It makes good sense ei<strong>the</strong>r way. See also<br />

7:16. This is <strong>the</strong> first beatitude <strong>in</strong> <strong>the</strong> <strong>New</strong> <strong>Testament</strong> and it<br />

is similar to <strong>the</strong> last one <strong>in</strong> <strong>the</strong> Gospels spoken to Thomas to<br />

discourage his doubt (Joh 20:29). Elisabeth wishes Mary to have<br />

full faith <strong>in</strong> <strong>the</strong> prophecy of <strong>the</strong> angel. This song of Elisabeth<br />

is as real poetry as is that of Mary (1:47-55) and Zacharias<br />

(1:68-70). All three spoke under <strong>the</strong> power of <strong>the</strong> Holy Spirit.<br />

These are <strong>the</strong> first <strong>New</strong> <strong>Testament</strong> hymns and <strong>the</strong>y are very<br />

beautiful. Plummer notes four strophes <strong>in</strong> Mary's Magnificat<br />

(46-48,49,50,51-53,54,55). Every idea here occurs <strong>in</strong> <strong>the</strong><br />

Old <strong>Testament</strong>, show<strong>in</strong>g that Mary's m<strong>in</strong>d was full of <strong>the</strong> spiritual<br />

message of God's word.<br />

1:46 {Doth magnify} (\megalunei\). Lat<strong>in</strong>, _magnificat_. Harnack<br />

argues that this is also <strong>the</strong> song of Elisabeth because a few<br />

Lat<strong>in</strong> MSS. have it so, but Mary is correct. She draws her<br />

material from <strong>the</strong> O.T. and s<strong>in</strong>gs <strong>in</strong> <strong>the</strong> noblest stra<strong>in</strong>.<br />

1:47 {Hath rejoiced} (\•galliasen\). This is aorist active<br />

http://www.ccel.org/r/robertson_at/wordpictures/htm/LU1.RWP.html (11 of 16) [28/08/2004 09:04:51 a.m.]

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