Source: https://journals.openedition.org/rsr/5091
Timestamp: 2019-04-22 22:43:20+00:00

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The Magnificat has often been said to be modelled upon the Song of Hannah. Taking into account the body of Mary’s canticle (Luke 1:51-53) and that of Hannah’s canticle (1 Kgdms 2:4-8), we have compared specific social conditions, which entirely pervade them. The aim of our article is to underline how the Magnificat and the Song of Hannah take on the tones of social hymns, hymns against the abuse of power and injustice, hymns employing strong reversal imagery and socio-political language.
Le cantique d’Anne a été souvent vu comme le modèle du Magnificat. En prenant en compte le corps du cantique de Marie (Lc 1, 51-53) et celui du cantique d’Anne (1 Rgn 2, 4-8), cet article compare les conditions sociales spécifiques qui les imprègnent. L’objectif est de montrer comment ces deux textes prennent le ton des hymnes sociaux, des hymnes contre les abus de pouvoir et l’injustice ou encore des hymnes qui recourent à l’imagerie de l’inversion et emploient un langage socio-politique.
I would like to thank Professor Gian Luigi Prato (University of Roma III) and Professor Daniel Gerber (University of Strasbourg) for their helpful comments on earlier drafts of this paper. My gratitude also goes to my PhD supervisor, Professor Eberhard Bons (University of Strasbourg), who has encouraged me to publish this work, and to Doctor Jill Husser Munro, who has proofread my English.
3The Magnificat and the Song of Hannah share important themes such as joy, salvation,8 God’s sanctity, pride. However, the major characteristic of these two texts is the presence of specific social groups. In fact, both Mary’s canticle (Luke 1:51‑53) and Hannah’s canticle (1 Kgdms 2:4‑8) are characterized by social nuances, enumerating divine actions in favour of specific vulnerable groups.
4In the following paragraphs, we will try to draw attention to similar and divergent aspects of these social groups in the two canticles.
5In the Magnificat, the presence of specific social groups is already introduced in v. 49.
6From a Lucan perspective, in order to implement his plan of salvation, God did not choose a rich woman of high social rank, but chose a humble girl from a little village: a “servant” (δούλη).9 Directing his attention to Mary, he intervened in her favour in a very specific way, he “has done great things” (ἐποίησεν μεγάλα, v. 49).
10 See Bovon, L’Évangile selon saint Luc, p. 90.
12 J. Nolland, Luke 1–9:20 (Word Biblical Commentary 35a), Dallas, Word Books, 1993, p. 70.
13 Stein, Luke, p. 92.
15 See Niccacci, “Magnificat,” p. 72.
16 E.g., the liberation from the Egyptian Exodus in Deut 10:21; Ps 106:21LXX.
19 See Green, The Gospel of Luke, p. 103.
20 Similarly, Nolland, Luke 1–9:20, p. 71; Bovon, L’Évangile selon saint Luc, p. 90.
21 Similarly, Nolland, Luke 1–9:20, p. 71.
22 E.g., Valentini, Il Magnificat, p. 153.
23 See Niccacci, “Magnificat,” p. 74.
24 See H. Schlier, “Βραχίων,” Theological Dictionary of the New Testament 1, 1964, p. 639‑640.
25 See Schlier, “Βραχίων,” p. 639.
26 See Schlier, “Βραχίων,” p. 639.
31 Deut 4 :34 ; Exod 6 :1.6 ; 15 :16 ; Deut 3 :24 ; 7 :19 etc. See Schlier, “Βραχίων,” p. 640.
33 This particular meaning is strengthened by combination with the term κράτος.
13The reference to God’s powerful arm is not a “faded metaphor” of God’s power,32 but a concrete image, which conveys the idea of military power.33 Moreover, the term βραχίων takes on wider significance when considered in the salvific context of the Exodus. The “mighty arm” of the Lord brings the poor of the earth out of misery, as he once brought Israel out of Egypt. The “arm of God” intervenes in favour of pious individuals, considered individually.
37 Thus, Stein, Luke, p. 93.
42 O. Schmitz, “Θρόνος,” Theological Dictionary of the New Testament 3, 1966, p. 160‑167 (p. 162).
43 Schmitz, “Θρόνος,” p. 162.
15Nevertheless, it is by means of v. 52 that we actually enter into the heart of the extraordinary social core of Mary’s canticle. This verse portrays the bringing down of the powerful from their thrones and the lifting up of the humble from their lowliness (καθεῖλεν δυνάστας ἀπὸ θρόνων). The first term used to refer to this revolutionary event is καθεῖλεν. Καθαιρέω signifies “to put down by force,” “to destroy,” “to bring down,” “to remove.”40 The expression ἀπὸ θρόνων “from the thrones” makes its meaning more specific.41 In the OT the throne is the privilege of the king (Gen 41:40), but the word is also used of the seat of the queen mother (3 Kgdms 2:19).42 Thus, the throne is a symbol of the power of the sovereign, but also of his fairness and justice. “The OT conception of the throne takes its imagery from the earthly throne.”43 In the Magnificat, the throne mentioned is an earthly throne,44 that of rulers45 who tend to exploit every resource at their disposal. Moreover, this word is attested in the plural to emphasize the special attention God pays toward every unjust situation affecting mankind, and his willingness to intervene by reversing social dynamics. The term θρόνος also occurs in the Song of Hannah (v. 8). In this context, it is characterized by a completely different meaning from that in the Magnificat. First of all, in Hannah’s canticle θρόνος is singular and is better specified by the genitive δόξης, translation of the Hebrew wĕkissē’ kābôd.46 This is not a generic throne and not even, as in the Magnificat, the throne of the powerful, but a “throne of glory,” which God reserves for the poor, enabling them to sit with “the mighty of the peoples” (καθίσαι μετὰ δυναστῶν λαῶν, v. 8).47 In the Magnificat, however, God does not “provide thrones” but overthrows the powerful from them.
16Mary’s canticle and Hannah’s canticle share the sudden intervention of the Lord in favour of those who are disadvantaged socially: the poor in 1 Kgdms 2:8 and in Luke 1:52. In both texts, the term θρόνος refers to an earthly throne. In the Song of Hannah, though, this term has a double meaning. God reserves a throne of glory for the poor, but also for “the kings” (τοῖς βασιλεῦσιν) and “the anointed” (χριστοῦ) of v. 10.
48 This is an expression used by Simons, “The Magnificat: Cento, Psalm or imitatio?,” p. 41.
50 See Bovon, L’Évangile selon saint Luc, p. 91.
52 See Miller, “A Different Kind of Victory,” p. 207‑208.
18Klein, for his part, stresses the fact that in v. 51‑53, God intervenes in this world by changing it, thus generating a revolutionary transformation in social relations.51 More recently, Miller has studied the reversal themes of Luke 1:51‑53 in comparison to 4Q427 7 i–ii.52 In the following paragraphs, we would like to examine some terms, motifs and dynamics occurring in Luke 1:51‑53, comparing them to similar ones in 1 Kgdms 2:4‑8.
55 See Nolland, Luke 1–9:20, p. 72.
59 See Marshall, The Gospel of Luke, p. 84.
60 Bock notes that “the humble are those oppressed by these rulers;” see Bock, Luke 1:1–9:50, p. 156.
20One of the clearest parallels between the Magnificat and the Song of Hannah is Luke 1:52 and 1 Kgdms 2:4. These verses share the image of a God who weakens the powerful and raises up the weakest from their disadvantage. This is a tangible sign of the Lord’s prodigious intervention on behalf of mankind.
64 G. Bertram, “Ὑψόω κτλ.,” Theological Dictionary of the New Testament 8, 1972, p. 606‑618 (p. 606).
65 See Bertram, “Ὑψόω κτλ.,” p. 607.
67 Grundmann, “Ταπεινός κτλ.,” p. 8.
24In the Song of Hannah, both the verb ταπεινόω and its antithetical equivalent ὑψόω are attested: ὑψώθη κέρας μου ἐν θεῷ μου, “my horn was exalted in my god” (v. 1); ταπεινοῖ καὶ ἀνυψοῖ, “(The Lord) brings low and raises on high” (v. 7); καὶ ὑψώσει κέρας χριστοῦ αὐτοῦ, “and will exalt the horn of his anointed” (v. 10). In v. 1, the verb ὑψόω is in the passive form and refers to the joy pervading Hannah. In v. 7, we find ταπεινόω as well as ἀνυψόω, a compound of ὑψόω. By means of the combination of these two verbs, the duality of divine action is described, changing situations, “lowering and raising.” God, in fact, brings about a reversal that affects the relations of power and socio-political structures in the most profound manner.
68 See e.g., Tannehill, “The Magnificat as a Poem,” p. 273; Bovon, L’Évangile selon saint Luc, p. 89.
25In the Magnificat, even though there is no occurrence of the verb ταπεινόω, we encounter words related to its root, such as ταπείνωσιν (v. 48) and ταπεινούς (v. 52).68 Mary praises God for having raised her from ταπείνωσις69 (“lowliness”).70 Moreover, “(God) has lifted up the lowly” (ταπεινοί), that is those of lowly social condition.
26As the Song of Hannah before it, the Magnificat presents, to a lesser extent, the motif of “lowering and raising,”71 employing terms which belong to the semantic field of ὑψόω and ταπεινόω.
27Luke 1:53 is an explicit echo of 1 Kgdms 2:5. Both these texts are characterized by the motif of poverty and wealth. Moreover, they depict two opposing social categories, the rich and the poor: πλουτοῦντας vs πεινῶντας (Luke 1:53) and πλήρεις ἄρτων vs οἱ πεινῶντες (1 Kgdms 2:5). Once again, God intervenes and changes the fate of man, reversing it in the following way: the rich become poor and the poor become rich. There is, therefore, a change in economic condition and social relations. The poor are no longer the object of contempt, nor are they isolated. From being marginalized in society, they become the privileged beneficiaries of God’s benevolence. The rich, on the other hand, experience weakness and poverty.
76 Similarly, Mark 4:25; Luke 19:26.
30In both the Song of Hannah and the Magnificat, the poor find their situation utterly transformed by God, since he has a design for the marginalized of society. The motif of the rescue of the poor and the weak to the detriment of the rich and powerful balances each other in the social core of both texts (Luke 1:51‑54 and 1 Kgdms 2:4‑8).
31One last observation that can be made concerning the Magnificat and the Song of Hannah is the dialectic of movement, which entirely pervades the two texts.
32A bottom-up movement characterizes the opening line of Hannah’s prayer. Thanks to God’s intervention, Hannah’s joyful heart is raised up from earthly worries (v. 1). On the other hand, a high–low dynamic characterizes v. 4 and 5. God acts on earth and towards humans, by making the weak powerful and the powerful weak, as well as by enriching the poor and impoverishing the rich. V. 6 and 7 are distinguished by a double movement, which is, at the same time, a top–down movement and a bottom-up one: “(the Lord) puts to death and brings to life” (θανατοῖ–ζωογονεῖ, v. 6); “he brings down to Hades and brings up” (κατάγει–ἀνάγει, v. 6); “he makes poor and he makes rich” (πτωχίζει–πλουτίζει, v. 7); “he brings low and raises on high” (ταπεινοῖ–ἀνυψοῖ, v. 7). This duality of movement reflects the dual aspects of divine power. In fact, God is able to bring life and death, poverty and wealth, to lead downward (to Hades) or upward (to heaven).
33V. 8 is marked by a bottom–up movement: “he raises up the needy from the ground and lifts the poor from the dunghill” (ἀνιστᾷ ἀπὸ γῆς πένητα καὶ ἀπὸ κοπρίας ἐγείρει πτωχόν). This conveys the idea that God overturns man’s fate. Thanks to divine intervention, the weak and the poor can improve their circumstances. In v. 10 there is a top–down movement: “The Lord will make his adversary weak” (κύριος ἀσθενῆ ποιήσει ἀντίδικον αὐτοῦ).
34Finally, the Song of Hannah ends with the same high–low dynamics of v. 1: “He will give strength to our kings and will exalt the horn of his anointed” (δίδωσιν ἰσχὺν τοῖς βασιλεῦσιν ἡμῶν καὶ ὑψώσει κέρας χριστοῦ αὐτοῦ, v. 10).
35As far as the dialectic of movement is concerned, we can see that the concluding verse of the Song of Hannah is linked to the first one. This is very relevant, as it indicates that the initial condition of Hannah and the reference to kings and the anointed are equivalent. Without God’s intervention, neither a humble woman, nor indeed the king or the powerful are able to improve their fate. The text itself reinforces this concept: “because not by strength is a man mighty” (ὅτι οὐκ ἐν ἰσχύι δυνατὸς ἀνήρ). The presence of this low–high / high– low dialectic in the Song of Hannah bears witness to tireless divine action on earth and to man’s response to his Lord. Furthermore, it makes this song a text of exceptional dynamism, both in the verbs and in the meaning which they bear.
36This low–high / high–low dynamic can be partially found also in the Magnificat. As in 1 Kgdms 2:1, a bottom-up movement characterizes its opening line: μεγαλύνει / ἠγαλλίασεν. On the contrary, a high–low dynamic accompanies v. 2 (ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ). God looks with favour on the lowliness of his servant and intervenes, radically changing her life. In v. 51‑53,79 he scatters the proud, brings down the powerful, and sends the rich away empty (high–low dialectic): διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν (v. 51), καθεῖλεν δυνάστας ἀπὸ θρόνων (v. 52), πλουτοῦντας ἐξαπέστειλεν κενούς (v. 53). Thus, he rescues the humble and the poor (low–high dynamics): ὕψωσεν ταπεινούς (v. 52), πεινῶντας ἐνέπλησεν ἀγαθῶν (v. 53).
37Therefore, the social core of the Magnificat is characterized, as in 1 Kgdms 2:7–8, by a double movement: a top-down movement and a bottom-up one. It indicates God’s concrete intervention in human lives.
38Finally, Luke 1:54 mentions God’s promise to Abraham (high–low dynamic): ἀντελάβετο Ἰσραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους. In this verse, God is considered the “rescuer” of “Israel his son,” not forgetting a promise made, but showing mercy.
39As far as the dialectic of movement is concerned, we can notice that the concluding verse of the Magnificat, unlike that of the Song of Hannah, is not linked to the first one.
40Nevertheless, the presence of a low–high / high–low dialectics in both texts concretely express the continuous response of God to human need.
41In this paper, we have looked at Mary’s canticle (Luke 1:51‑53) and Hannah’s canticle (1 Kgdms 2:4‑8), comparing specific social circumstances, which entirely pervade them.
42First, we have noticed that, in Luke 1:49.51, specific social conditions are already introduced by means of the expressions ἐποίησεν μεγάλα (“has done great things”) and ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ (“he has shown strength with his arm”). Not only does such terminology refer to the radical change made by God in the life of a simple “servant” (δούλη), but it also recalls the “great deeds” accomplished by God in the story of salvation, such as the Exodus.
43Second, we have paid attention to the imagery of the “throne” (θρόνος) present both in Luke 1:52 and in 1 Kgdms 2:8. Undoubtedly, this is a symbol of power, as well as concrete sign of God’s sudden intervention in favour of those who are disadvantaged.
44Third, we have examined some terms, motifs and dynamics occurring in Luke 1:51–53, by comparing them to similar ones occurring in 1 Kgdms 2:4‑8: the negative category of “the powerful” (δυνάσται and δυνατοί), the motif of “lowering and raising” employing the verbs ὑψόω (“to exhalt”) and ταπεινόω (“to make low”) and their semantic field, the motif of wealth and poverty.
45Finally, we have noted the low–high / high–low dialectic in the narrative: the continuous response of God to man’s needs.
46In the light of what we have discussed so far, we can begin to appreciate how the Magnificat and the Song of Hannah take on the tones of social hymns, hymns against the abuse of power and injustice, hymns employing strong reversal imagery and socio-political language.
2 Although the question of the origin and the structure of the Magnificat has received much attention from the scholars, it will not concern us here. As for the origin, see e.g., D. Jones, “Background and Character of Lukan Psalms,” The Journal of Theological Studies 19/1, 1968, p. 19‑50 (p. 43); J. A. Fitzmyer, The Gospel according to Luke I–IX (The Anchor Bible 28), Garden City (NY), Doubleday, 1970, p. 361‑362; A. Passoni Dell’acqua, “Il genere letterario dell’inno e del canto di ringraziamento nell’Antico e nel Nuovo Testamento e negli Inni di Qumrân (1QH),” Ephemerides Liturgicae 90, 1976, p. 72‑80 (p. 79); B. GRIGSBY, “Compositional Hypothesis for the Lucan ‘Magnificat’. Tensions for the Evangelical,” The Evangelical Quarterly 56/3, 1984, p. 159‑172 (p. 163). As for the structure, see e.g., J. Dupont, “Le Magnificat comme discours sur Dieu,” Nouvelle revue théologique 112, 1980, p. 321‑343 (p. 329‑330); A. Valentini, Il Magnificat, Genere letterario, struttura ed esegesi (Supplementi alla Rivista Biblica 16), Bologna, EDB, 1987, p. 117.
3 For fuller discussion of this aspect, see R. C. Tannehill, “The Magnificat as a Poem,” Journal of Biblical Literature 93/2, 1974, p. 263‑275; D. Mìnguez, “Poética generativa del Magnificat,” Biblica 61, 1980, p. 55‑77; R. Buth, “Hebrew Poetic Tenses and the Magnificat,” Journal for the Study of the New Testament 21, 1984, p. 67‑83.
4 In this regard, see D. Gerber, “Le Magnificat, le Benedictus, le Gloria et le Nunc dimittis. Quatre hymnes en réseau pour une introduction en surplomb à Luc-Actes,” in : D. Marguerat (ed.), La Bible en récits. L’exégèse biblique à l’heure du lecteur. Colloque international d’analyse narrative des textes de la Bible, Lausanne (mars 2002) (Le Monde de la Bible 48), Genève, Labor et Fides, 2003, p. 353‑367 ; ID., “D’une identité à l’autre. Le Magnificat, le Benedictus, le Gloria et le Nunc dimittis dans le rôle de passeurs,” in : C. Clivaz – A. Dettwiler – L. Devillers – E. Norelli (ed.), Infancy Gospels. Stories and Identities (Wissenschaftliche Untersuchungen zum Neuen Testament 281), Tübingen, Mohr Siebeck, 2011, p. 374‑389. — In his study, Simons proposes the Magnificat as an example of προσωποποιία, considering it “a rhetorical masterpiece with a complex internal structure,” see R. C. Simons, “The Magnificat: Cento, Psalm or imitatio?,” Tyndale Bulletin 60, 2009, p. 25‑46 (p. 43). As for a rhetorical analysis of Luke 1–2, see also ID., Rhetoric and Luke 1–2: A Rhetorical Study of an Extended Narrative Passage, Ph.D. dissertation, Bristol, University of Bristol, 2006, p. 175‑206.
5 See S. Hultgren, “4Q521 and Luke’s Magnificat and Benedictus,” in: F. García Martínez (ed.), Echoes from the Caves. Qumran and the New Testament (Studies on the Texts of the Desert of Judah 85), Leiden, Brill, 2009, p. 119‑132; A. Miller, “A Different Kind of Victory: 4Q427 7 i–ii and the Magnificat as Later Developments of the Hebrew Victory Song,” in: C. A. Evans – H. D. Zacharias (ed.), “What Does the Scripture Say?” Studies in the Function of Scripture in Early Judaism and Christianity, vol. 1: The Synoptic Gospels (Library of New Testament Studies 469), London, T&T Clark, 2012, p. 192‑211.
6 Similarly, A. Plummer, A Critical and Exegetical Commentary on the Gospel according to S. Luke (International Critical Commentary: on the Holy Scriptures of the Old and New Testaments 28), Edinburgh, T&T Clark, 1901, p. 30‑31; F. Bovon, L’Évangile selon saint Luc (1,1–9,50) (Commentaire du Nouveau Testament 3a), Genève, Labor et Fides, 1991, p. 83; R. H. Stein, Luke (The New American Commentary 24), Nashville, Broadman, 1992, p. 89; J. B. Green, The Gospel of Luke (The New International Commentary on the New Testament 2), Grand Rapids, MI, William B. Eerdmans, 1997, p. 101.
7 E.g., see P. Haupt, “The Prototype of the Magnificat,” Zeitschrift der deutschen morgenländischen Gesellschaft 58, 1904, p. 617‑632 (p. 617); K. H. Rengstorf, Das Evangelium nach Lukas (Das Neue Testament Deutsch 3), Göttingen, Vandenhoeck & Ruprecht, 1937, p. 22; E. F. Sutcliffe, “The Magnificat and the Canticle of Hannah,” Scripture 1/3, 1946, p. 56‑58 (p. 57); Fitzmyer, The Gospel according to Luke I–IX, p. 359; N. Lohfink, “Psalmen im Neuen Testament. Die Lieder in der Kindheitsgeschichte bei Lukas,” in: K. Seybold – E. Zenger (ed.), Neue Wege der Psalmenfor schung (Herders biblische Studien 1), Freiburg, Herder, 1994, p. 105‑125 (p. 112); J. E. Cook, “The Magnificat. Program for a New Era in the Spirit of the Song of Hannah,” Proceedings of the Eastern Great Lakes and Midwest Biblical Societies 15, 1995, p. 35‑44 (p. 38) ; W. Radl, Der Ursprung Jesu. Traditionsgeschichtliche Untersuchungen zu Lukas 1–2 (Herders biblische Studien 7), Freiburg, Herder, 1996, p. 314; G. Schneider, Das Evangelium nach Lukas, Kapitel 1–10 (Ökumenischer Taschenbuchkommentar zum Neuen Testament 3/1), Gütersloh, Mohn, 1992, p. 57; R. S. Wallace, Hannah’s Prayer and Its Answer. An Exposition for Bible Study, Grand Rapids, MI, William B. Eerdmans, 2002, p. 30; K. Seybold, “Der Hanna-Psalm (1 Sam 2, 1‑10),” in: ID., Studien zu Sprache und Stil der Psalmen (Beihefte zur Zeitschrift für die alttestamentliche Wissenschaft 415), Berlin, De Gruyter, 2010, p. 191‑206 (p. 205); M. Stern, “Hannah’s Song of Praise as Paradigm for the ‘Canticle of the Virgin’ (Magnificat),” in: J. T. Green – M. M. Caspi (ed.), In the Arms of Biblical Women (Biblical Intersections 13), Piscataway (NJ), Gorgias Press, 2013, p. 319‑337 (p. 319).
8 For an interesting discussion of sanctity in the Magnificat, see R. Meynet, L’Évangile de Luc (Rhétorique sémitique 8), Pendé, Gabalda, 20113, p. 77‑78.
9 Unless otherwise noted, all translations of the Magnificat are taken from Green, The Gospel of Luke, p. 97.
11 F. Bassin, L’Évangile selon Luc, vol. 1 (Commentaire évangélique de la Bible 26), Vaux-sur-Seine, Édifac, 2006, p. 109.
14 See A. Niccacci, “Magnificat: una ricerca sulle tonalità dominanti,” Liber Annuus. Studium Biblicum Franciscanum 49, 1999, p. 65‑78 (p. 72).
18 W. Grundmann, “Μέγας,” Theological Dictionary of the New Testament 4, 1967, p. 529‑541 (p. 531). Similar linguistic usage can be found in Deut 34:11 (ποιῆσαι […] τὰ θαυμάσια τὰ μεγάλα).
27 See e.g., Stein, Luke, p. 93; J. Ernst, Das Evangelium nach Lukas (Regensburger Neues Testament), Regensburg, F. Pustet, 19936, p. 69 ; Bassin, L’Évangile selon Luc, p. 110.
28 L. T. Johnson – D. J. Harrington, The Gospel of Luke (Sacra Pagina Series 3), Collegeville, The Liturgical Press, 1991, p. 42.
29 D. L. Bock, Luke 1:1–9:50 (Baker Exegetical Commentary on the New Testament 3a), Grand Rapids, MI, Baker Books, 1994, p. 153.
30 In this regard, Schlier says: “This arm of God miraculously put forth for the salvation of his people, has shown its power and fulfilled the ancient promise in the Birth of the Messiah (Luke 1:51). The words which previously referred to the praise of creation, and which in the LXX are related to the redemption out of Egypt, are now used to magnify the fulfilment in the birth of the Messiah” (Schlier, “Βραχίων,” p. 640).
32 According to Mìnguez, βραχίων and κράτος represent “material strength,” in strong opposition to “mental strength” (διάνοια and καρδία); see Mìnguez, “Poética generativa del Magnificat,” p. 60.
34 H. G. Liddell – R. Scott, A Greek-English Lexicon, Oxford, Clarendon Press, 1996, p. 412. This verb frequently occurs in the LXX and often refers to God scattering Israel’s enemies; see Bovon, L’Évangile selon saint Luc, p. 91.
35 Ύπερήφανος is a substantive-adjective, which refers to the man who wants to do without God and who does not have any respect for his commandments. See BASSIN, L’Évangile selon Luc, p. 110.
36 Bovon notes that διασκορπίζω denotes God’s punishments in regards of the proud; see Bovon, L’Évangile selon saint Luc, p. 91.
38 “Διανοίᾳ is singular according to Greek idiom, an idiom that English renders with the plural thoughts;” see Bock, Luke 1:1–9:50, p. 156. Bovon translates this expression by “par la pensée de leurs cœurs ;” see Bovon, L’Évangile selon saint Luc, p. 91.
39 According to Valentini, διανοίᾳ καρδίας can be rendered “i progetti, le trame del cuore dei superbi;” see Valentini, Il Magnificat, p. 184.
40 The verb καθαιρέω (“to remove”), usually of things rather than people in the LXX, is common in Luke (12:18; 23:53; Acts 13:19). See I. H. Marshall, The Gospel of Luke. A Commentary on the Greek Text (The New International Greek Testament Commentary), Exeter, Paternoster, 1978, p. 84. Similarly, Bassin, L’Évangile selon Luc, p. 111.
41 The expression καθεῖλεν δυνάστας ἀπὸ θρόνων directly recalls the θρόνους ἀρχόντων καθεῖλεν of Sir 10:14. See Bovon, L’Évangile selon saint Luc, p. 92.
44 In the NT, this is the only real reference to earthly thrones. See in this regard, Schmitz, “Θρόνος,” p. 164.
45 The rulers in this verse are identified with the proud of 1:51 and the rich of 1:53. See Stein, Luke, p. 92.
46 Wĕkissē’ kābôd does not forcedly refer to a “royal throne,” but it may point to an “honorable seat in the circle of important people;” see A. Grund, “‘Aus der Asche erhöht er den Armen, um ihn unter die Edlen zu setzen.’ (1 Sam 2,8). Ethische Implikationen des Psalms der Hannah,” in: U. Volp – F. W. Horn – R. Zimmermann (ed.), Metapher - Narratio – Mimesis – Doxologie. Begründungsformen frühchristlicher und antiker Ethik (Kontexte und Normen neutestamentlicher Ethik 7; Wissenschaftliche Untersuchungen zum Neuen Testament 356), Tübingen, Mohr Siebeck, 2016, p. 339‑353 (p. 349).
47 According to Auffret, one of the major themes of the Song of Hannah is YHWH elevating the poor and making them inherit a throne of glory; see P. Auffret, “Et d’un trône de gloire il fait hériter: étude structurelle du cantique d’Anne,” Old Testament Essays 8/2, 1995, p. 223‑240 (p. 238).
49 W. Schmithals, Das Evangelium nach Lukas (Zürcher Bibelkommentare. Neues Testament 3/1), Zürich, Theologischer Verlag, 1980, p. 31.
51 See H. Klein, Das Lukasevangelium (Kritisch-exegetischer Kommentar über das Neue Testament 1/3), Göttingen, Vandenhoeck & Ruprecht, 2006, p. 114. Similarly, Bassin, L’Évangile selon Luc, p. 112.
53 Grundmann compares the idea of social reversal in the Magnificat of Luke 1:52 with two passages of Greek Literature: Xenophon, Hellenica VI, 4, 23 and Euripides, The Troyan Women 612‑613; see W. Grundmann, Das Evangelium nach Lukas (Theologischer Handkommentar zum Neuen Testament 3), Berlin, Evangelische Verlagsanstalt, 1961, p. 65‑66. In this regard, see also ERNST, Das Evangelium nach Lukas, p. 70.
54 Concerning this verse, Green remarks: “Mary’s Song is not a revolutionary call to human action but a celebration of God’s action. Indeed, God’s dramatic work is against those who would take power into their own hands, according to this Song (v. 52)” (Green, The Gospel of Luke, p. 100).
56 “Mary’s confession of God as ho dynatos is an anticipation of the Gospel principle: ‘The things impossible [adynatos] for men are possible [dynatos] with God’ (18:27);” see R. E. Brown, The Birth of the Messiah. A Commentary on the Infancy Narratives in the Gospels of Matthew and Luke, New York, Doubleday, 1993, p. 361.
57 Marshall considers the δυνάσται of v. 52 as “rulers” or “court officials;” see Marshall, The Gospel of Luke, p. 84.
58 According to Nolland, “those of low estate” are equivalent to “the hungry” of v. 53; see Nolland, Luke 1–9:20, p. 72.
61 Unless otherwise noted, all translations of the Song of Hannah are taken from 1 Reigns, B. A. Taylor tr., in: A. Pietersma – B. G. Wright (ed.), A New English Translation of the Septuagint, Oxford, University Press, 2014, p. 250.
62 It is noteworthy to notice that the aorist καθεῖλεν, which accompanies the word θρόνος, can be taken as a prophetic aorist, portraying the ultimate eschatological events tied to Jesus’ final victory. In this regard, see Bock, Luke 1:1–9:50, p. 155.
63 For a brief overview on the usage of ὑψόω and ταπεινόω in the Bible and in Greek Literature, see M. Wolter, Das Lukasevangelium (Handbuch zum Neuen Testament 5), Tübingen, Mohr Siebeck, 2008, p. 104.
66 See W. Grundmann, “Ταπεινός κτλ.,” Theological Dictionary of the New Testament 8, 1972, p. 1‑26 (p. 6).
69 This term has been interpreted variously. According to Nolland, it can be translated “afflicted state;” see Nolland, Luke 1–9:20, p. 69. Gerber renders it “petitesse ;” see Gerber, “D’une identité à l’autre,” p. 386. We prefer the meaning “lowliness”. In this regard, see Fitzmyer, The Gospel according to Luke I–IX, p. 356; Marshall, The Gospel of Luke, p. 78; Johnson, The Gospel of Luke, p. 42; Stein, Luke, p. 91; R. C. Tannehill, Luke (New Testament Commentaries), Nashville, Abingdon, 1996, p. 55; Green, The Gospel of Luke, p. 97.
70 “Lowliness is sometimes used in Israel’s Scriptures with reference to the humiliation of barrenness (e.g. Gen 16:11; 29:32; 1 Sam 1:11). This is not the case here. […] The term Luke uses belongs to the semantic domain of the poor in Luke–Acts, a domain associated with low status honor;” see Green, The Gospel of Luke, p. 103.
71 The OT motif of exalting the lowly and humbling the lofty occurs in a new formulation in Matt 23:12; Luke 14:11; 18:14. See Bertram, “Ὑψόω κτλ.,” p. 608.
72 For an interesting overview on poor and rich in the Gospel of Luke, see Bassin, L’Évangile selon Luc, p. 115‑119.
73 As Hauck and Kasch have underlined, Lucan material deals with the rich (Luke 6:24; 12:16; 14:12; 18:25; 21:1) and being rich (πλουτεῖν: 1:53; 12:21), but not with riches. According to the evangelist, being rich is a hindrance to discipleship (18:22f., cf. 12:21) and wealth is a negative good (8:14); see F. Hauck – W. Kasch, “Πλοῦτος κτλ.,” Theological Dictionary of the New Testament 6, 1969, p. 318‑332 (p. 328).
74 Hannah’s canticle does not use the word “poor” but the allusion to the hungry evokes the same idea. In this regard, see Bassin, L’Évangile selon Luc, p. 111.
75 This syntagma is almost a literal echo of Ps 106:9LXX. In this regard, see Bassin, L’Évangile selon Luc, p. 111. Furthermore, it can be compared to Luke 6:24‑26; 12:13‑21; 16:25; 21:1‑4. See Stein, Luke, p. 94.
77 Further on, in 1 Kgdms 2:10 there is another allusion to the motif of richness: “and let not the wealthy boast in his wealth” (καὶ μὴ καυχάσθω ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ).
78 This word occurs some 100 times in the LXX and its Hebrew equivalent may be ‘ānî, dal, or ’ebyōn. See F. Bammel, “Πτωχός,” Theological Dictionary of the New Testament 6, 1969, p. 885‑915 (p. 888).
79 “In these verses Mary is declaring that God has overturned society in favor of the oppressed;” see Tannehill, Luke, p. 55.
Cristina Buffa, « The Magnificat and the Song of Hannah: Comparing Social Conditions », Revue des sciences religieuses, 92/3 | 2018, 377-392.

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