I.       “Holy Power to Praise a Holy God!”
Luke 1:57-66
Luke 1:67-69; Lk 1:15, 41; Joel 2:28; 1Ki 1:48; 1Ch 29:10
Ezra 7:27; Ps 41:13; 72:18; 106:48; Is 29:23; Matt 15:21
Acts 13:17; Lk 7:16; Ex 4:31; [Lk 1:78; Ac 15:14; Heb 2:6]
Luke 2:38; Ps 111:9; 130:7-8; [Lk 24:21; Is 43:1; 59:20]
Psalm 40:1-3; 1Pe 2:25
Isaiah 63:1-6; 1Sam 2:1, 10; Ps 132:10-18; Eze 29:21
2 Samuel 22:3; Ps 18:1-3; Lk 1:32
 
II.        “Holy Praise for His Holy Compassion!” 
 Luke 1:70-72; Ro 5:12; [Jere 23:5-6]; Ac 3:21; Ps 106:10
Micah 7:18-20; Lev 26:42; Ps 105:8-9; [Lk 1:54-55]
See Romans 9:4; Gal 3:7-9
 
 
III.         "Praising God for His Sworn Oath!” 
Luke 1:73-75; Zeph 3:15-17
Genesis 22:1-18; Gen 26:3;
James 2:21-23; Pr 18:24
2 Samuel 22:1-3
Hebrews 6:13-20; Eph 4:24; [1Thes 2:10]; [Jer 32:39 Hb]
Titus 2:11-14

Greek Word Study:
Filled: ‘pimplemi’: To fill (literal or figurative) [imbue, influence, supply]: - Filled, full. (Lk 1:67)
Prophesied: ‘propheteuo’: from ‘prophetes’ (a foreteller), To foretell events divine, speaking under inspiration of the Holy Spirit, exercise the prophetic office: - to Prophecy. Particularly, to foretell future events, to predict under divine influence, as ambassadors of God and as interpreters of His mind and will. Spoken of OT prophets (Mt 11:13; 15:7; Mk 7:6; 1Pe 1:10; Jude 14) and of the NT Prophets (Lk 1:67; Rev 10:11; 11:3)
Blessing: ‘eulogetos’: from ‘eulogeo’ (to speak well of) Adjective from ‘eulogeo’ (to bless). Blessed. In NT, only of God, i.e. worthy of praise. Used as a doxology: Blessed Be God (Lk 1:68; 2Co 1:3; Eph 1:3; 1Pe 1:3)
Visited: ‘episkeptomai’: verb form of ‘episkopos’ (overseer): (from “to inspect”) i.e. (by implication) to select; (by extension) to go see, relieve: - Care for, pick out, visit. From ‘epi’ (upon) and ‘skeptomai’ (n.f. to look). To look at something, examine closely, inspect, observe, (oversee): To look upon with mercy, favor, regard. (Lk 1:68, 78; 7:16; …)
Redeemed: ‘lutrosis’: From ‘lutroo’ (to release on receipt of a Ransom), a ransoming (figuratively): - redeemed, redemption. Redemption, deliverance; spoken of the Redemption of Israel (Lk 1:68; 2:38) Used Metaphorically: redemption from sin and its consequences (Heb 9:12).
Raised up: ‘egeiro’: Metaphorically to cause to aris4e or exist; in the middle, cause to arise, to appear, (cause to be born - Thayers) (Lk 1:69)
Horn of Salvation: ‘keras soteria’: ‘keras’ from ‘kar’ (the hair of the head); a horn (literal or figurative) - the strength of an animal (esv) and ‘soteria’ derived from ‘soter,’ as noun meaning rescue or safety (physically or morally): - salvation, save, strength. Noun from ‘soter,’ a savior, deliverer. Particularly and generally: deliverance from danger, slavery, imprisonment (Lk 1:69, 71; Ac 7:25; Php 1:19; Heb 11:7) [“Strength of a Savior” Mighty to Save] [In a Christian sense, soteria is deliverance from sin and its spiritual consequences and admission to Eternal Life w/Blessedness in the Kingdom of Christ (Lk 1:77; 19:9…)]
Servant: ‘pais’: Noun meaning child, male or female. Spoken of all ages from infancy to full grown youth. Spoken of the Servant of God, of a minister or ambassador of God, called and Beloved of God, and sent by Him to perform any service, e.g. of David (Lk 1:69; Ac 4:25)
Saved: ‘soteria’: see above, particularly, deliverance from danger (of Satan), slavery (to sin), and imprisonment (in death) (Lk 1:71)
Covenant: ‘diatheke’: (special) a contract (especially a devisory will): - covenant i.e. a mutual agreement or mutual promise on mutual conditions (Gal 3:15) In NT spoken of God’s Covenant with Abraham, of which Circumcision was the sign (Gen 15:1-18; 17:1-19) (Lk 1:72)
Oath: ‘horkos’: from ‘herkos’ (a fence) perhaps akin to ‘horion’ (a boundary line) a limit, i.e. (sacred) restraint (special oath): oath, thing sworn. (Genesis 22:16-18) [God’s Oath to Abraham] (Lk 1:73)
Being Delivered: ‘rhuomai’: i.e. Rescue: - Deliver (-er), rescued. To draw or snatch from danger, rescue, deliver In NT it’s used only of God delivering His saints. (Lk 1:74) [God is delivering/has delivered His children]
Serve: ‘latreuo’: From ‘latris’ (a hired menial laborer); to minister (to God), i.e. render religious homage: - offer, serve, worship (-er). To serve in a religious sense – to serve and to worship God (Mt 4:10; Lk 1:74; 2:37; 4:8; Ac 7:7

I.    “The Timing of God is Perfect!”
Luke 1:51-56;
Luke 1:57-58; Gen 19:19; Luke 1:13-15; Ro 12:15
Genesis 17:9-14
 
II.      "The Promises of God are Sure!” 
Luke 1:59-63; Lk 2:21; Gen 17:12-14; Lev 12:3; Php 3:5
Genesis 17:5; Col 2:11-12; Lk 1:13, 22; Is 8:1; 30:8
 
 
III.      “The Compassion of God Saves!” 
Luke 1:64-66; Lk 1:20; Mk 7:35; Lk 2:28; 24:53; 7:16
Luke 1:39; 2:19, 51; Gen 17:3, 17; Is 6:5; Jos 5:14, Ac 9:5
Acts 11:21; 13:11
Luke 1:15-17; 1:66, 51; Lk 7:18-28
Luke 7:28
Acts 11:19-24
Matthew 28:18-20
1 John 4:7-16; 1Jn 2:5; 3:24; [Ro 10:9]; Matt 14:33
1 John 5:4-5; 1Jn 3:9; 4:4; Jn 16:33; 1Co 15:57; Eph 6:16

 Greek Word Study:
 Shown: ‘megaluno’: from ‘megas’ (to make (or declare) great), i.e. (figuratively) to Extol: - enlarge, extol, hold in high esteem, honor, magnify, show great. (Lk 1:58)
Great: ‘megaluno’: from ‘megas’ (to make (or declare) great), i.e. (figuratively) to Extol: - enlarge, extol, hold in high esteem, honor, magnify, show great. (Lk 1:58)
Mercy: ‘eleos’: compassion (human or Divine, especially active): - Divine mercy, compassion; active pity. (Lk 1:58) “Magnificently Great Mercy”
Rejoiced: ‘sugchairo’: from ‘sun’ (with or together) and ‘chairo’ (be glad); To sympathize in gladness, congratulate: - Rejoice Together (with) (Lk 1:58) [Fulfilled Gabriel’s promises of 1:13-14]
John: ‘ioannes’: of Hebrew origin; Joannes, the name of four Israelites: - John. Means “Jehovah is a gracious giver”; John the Baptist (Lk 1:13,60, 63)
Writing Tablet: ‘pinakidion’: a tablet (for writing on): - a writing tablet. In NT times, a wooden board with a covering of wax, on which a scribe was used to engrave letters. (Lk 1:63)
Wrote: ‘grapho’: a primary verb; to “grave,” especially, to write; (figuratively) to describe: - Describe, letter, read, Scripture, write (-ing), written down. To engrave or cut in, to insculpt. In the NT to write: to commit to writing, express by writing (Lk 1:63; 16:6-7)
Was opened: ‘anoigo’: from ‘ana’ (up) and ‘oigo’ (to open); to open up (literal or figurative, in various applications): - freely opens, opening. (Lk 1:64)
Loosed: ‘glossa’: the tongue; (by implication) a language: - language, talk, tongue. A noun meaning tongue: as of taste (Lk 16:2), as of speech (Lk 1:64) Metaphorically: speech [Zechariah was given back the ability to speak]
Blessing: ‘eulogeo’: from ‘eu’ (good) and ‘logos’ (spoken word): - To speak well of i.e. (religiously) to bless (Thank or invoke a benediction upon, prosper) Of men toward God: to bless, praise. Speak well of with Praise and Thanksgiving (Lk 1:64; 2:28; 24:53…)
Fear: ‘phobos’: from ‘phebomai’ (to be put in fear); alarm or fright: awe, fear, respect (+ful), reverence, terror. Noun from ‘phebomai (to flee in fear). Fear, terror, reverence, respect, honor. By metonymy: a terror, object of fear including the idea of astonishment, amazement. (Mt: 28:8; Mk 4:41; Luke 1:65; 5:26; 7:16; Ac 2:43; 5:5, 11; 19:17)
Things: ‘rhema’: an utterance (individual, collective, or special) by implication: a matter or topic (especially of narration, command, or dispute): - message, what one says, prediction, statement, saying, thing, word. Noun from ‘rheo’ (to speak) that which is spoken, a statement, a word. By metonymy, for things spoken of a matter, a happening (Lk 1:36; 65; 2:15; Ac 5:32)
“Laid them up in their hearts”: ‘tithemi1 en2 kardia3’: To set, put, or place1 in2 one’s heart3; To place in the heart. Figuratively, to place something (a matter) in the heart or spirit to ponder it. (Lk 1:66) …“What will this Child be?”
“For1 the hand2 of the Lord3 was with4 him5.”: ‘gar1 cheir2 kyrios3 meta4 autos5 (him - the child - ioannes)5’: meanings: Because1 God’s 3 power and might2 accompanies and participates4 with John5. Luke’s use of this anthropomorphism displays the figurative meanings of these words - to explain that the power and might of God are in and with John! (Lk 1:66) “the hand of the Lord is used as a substitute for “God himself is with John”

I.            “The Arm of the Lord” 
Luke 1:46-50; 1 Sam 1:9-11; 2:1-10; Is 61:8-11
Luke 1:51-52; Ps 89:10-18; Ps 98; 118:14-29; Ja 4:6
Isaiah 51:1-3, 9-12a; Job 5:11; Ps 75:7; 107:40-41
Psalm 113:7-8; 147:6; Eze 21:26; Ja 4:10
Isaiah 53:1-3; [Jn 19:30]; Ex 12:30-42; Dan 3, 4
Daniel 4:37
Matthew 3:7-12
 
II.         “The Promise of the Lord” 
 Luke 1:53-54
Psalm 34:8-10; 107:9; Job 22:9
Luke 6:17-23; 24-26; Jn 6:35
Luke 18:18-27; Is 41:8-10; Heb 2:16; Is 44:20-23; 49:1-7
Psalm 98; Mic :18-20; Lk 1:72-73
 
III.           “The Revelation of the Lord” 
Luke 1:55-56; Gen 3:15; 17:19
Psalm 132:11; 2 Sam 7:12-16
Galatians 3:16-18
Galatians 3:13-14, 21-29; Ro 4:16; Jn 1:12; Ro 8:14-17
Ephesians 3:6; Heb 9:15-16; 2Co 1:19-20

Greek Word Study:
Magnifies: ‘megaluno’: from ‘megas’ (to make (or declare) great), i.e. (figuratively) to Extol: - enlarge, extol, hold in high esteem, honor, magnify, show great. (Lk 1:46) [Mary enlarges, magnifies God in her Soul]
Proud: ‘huperephanos’: from huper (above) and ‘phaino’(appear); appearing above others, i.e. haughty: arrogant, haughty, proud. In the NT, only in the sense of arrogant, haughty, proud. Often associated with those who despise God (Lk 1:51; Ro 1:30; 2Ti 3:2; Jas 4:6; 1Pe 5:5)
Thoughts: ‘dianoia’: deep thought, (by implication) the exercise of the mind: - mind, thought, understanding. Noun from ‘dianoeomai’ (n.f.), to agitate in mind. Thought, mind, the power of thought. (Lk 1:51)
Brought down: ‘kathaireo’: from ‘kata’ (down) and ‘aihreomai’ (to take for oneself – to choose): - to lower (or with violence) demolish (literal or figurative): - bring (take, tear) down, depose, destroy. (Lk 1:52)
Mighty: ‘dunastes’: From ‘dunamai’ (a ruler or officer): Mighty, official, sovereign. Noun from ‘dunamai’ (to be able) One in power, a potentate, prince. (Lk 1:52; 1Ti 6:15)
Humble estate: ‘tapeinos’: depressed, i.e. (figurative) humiliated (in circumstances or disposition): - downcast, of humble estate, lowly. Adjective. Low, not high, particularly of attitude and social positions. Of condition or lot, meaning lowly in spirit, humble, poor, of low degree (Lk 1:52; Jas 1:9) [Spoken of those who know their dire need of God]
Filled: ‘empiplemi’ or ‘empletho’: to fill up, i.e. (by implication) to satisfy (literal or figurative): - enjoy, fill, be full, satisfy. (Lk 1:53)
Hungry: ‘peinao’: to famish (absolute or comparatively); (figurative) to crave: - hunger, hungry. (Lk 1:53)
Good: ‘agathos’: “Good” (in any sense, often as a Noun): - generosity, good (-s, things). Things good and useful, benefits, blessings (Lk 1:53)
Rich: ‘plouteo’: From ‘ploutizo’ (to be or become wealthy); particularly to be rich in material possessions (Lk 1:53)
Helped: ‘antilombanomai’: to take hold of in turn, i.e. succor, also, to participate: - help. In NT, to take hold of in one’s turn, to take part in, to interest one’s self for - Spoken of persons: to aid, to protect, to relieve. (1:54)
Servant: ‘pais’: specially, a slave or servant (especially a minister to a king; and by eminence to God); servant. Spoken of Israel (Lk 1:54)
Mercy: ‘eleos’: compassion (human or Divine, especially active): - Divine mercy, compassion; active pity. (Lk 1:54)
Offspring: ‘sperma’: from ‘speiro’ (to sow) something sown, i.e. seed (including male “sperm”) by implication offspring; specially a remnant (figurative, as if kept for planting): - +conceive, descendant, offspring, seed. Generally, seed in the sense of future generations (Lk 1:55) Hence, Christians are referred to as “the seed of Abraham,” in that they are the spiritual children of Abraham, and by faith are heirs of the promises made to him by God. (Ro 4:16; 8:8; Gal 3:29) Spoken all through Scripture in the “Singular.”
Remained: ‘anaballomai’: to put off (for oneself): - put off [Mary put off leaving presumably to revel in their newfound revelations] (Lk 1:56)

I.  “Exultation"
Luke 1:39-45
Luke 1:46-47; 1Sam 2:1-10; 1Thes 5:23; Ps 34:2-3; 69:30
Acts 10:46; 19:17; 1Cor 1:20-31; Ps 35:9; Is 61:10
Habakkuk 3:18; [Ac 16:31-34]; Ps 106:21; 1Tim 1:1; 2:3-6
Titus 3:4-7; Jude 25
1 Samuel 1:9-11
1 Samuel 2:1-5; Lk 1:46-53; Ps 75:10; 89:17, 24; 92:10; Psalm 112:9; 148:14; 9:14; 13:5; 20:5; 35:9; 86:8; 89:6, 8
Exodus 15:11; Dt 32:30-31; Ps 37:14-15; 46:9; 76:3
Isaiah 61:8-11; 40:10; 49:4; 55:3; 59:17; Ps 11:7; Zec 3:4
Revelation 21:2; Is 49:17; 60:18; 62:7

II. “Adulation”
Luke 1:48-49; 1Sam 1:11; Ps 138:6; Lk 11:27-28; Ps 72:17
[Malachi 3:12]
Luke 4:18-21 (quotes Is 61:1-2); Ps 89:8; Zeph 3:17
Ps 71:19; 126:2-3; 99:1-5; 111:9-10; Is 57:14-21
Psalm 89:1-8; Lk 1:35
​
III. “Invitation"
Luke 1:50; Dt 5:10
Deuteronomy 7:6-11; Ps 89:1-2
Psalm 103:1-5, 13-14, 17-22

Greek Word Study:
Soul: ‘psuche’: form ‘psucho’ (breathe gently) i.e. (by implication) spirit; abstract or concrete (the animal sentient principle only; thus distinguished on the one hand from ‘pneuma’, which is the rational and immortal soul; and on the other from ‘zoe’ which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew ‘nephesh’ (a breathing creature), ‘ruach’ (wind), ‘chay’ (alive): - being, , life, +me, mind, person, self, soul. The soul, that immaterial part of man held in common with animals. Man consists of two parts (or substance), but with spirit and soul representing, in some contexts, a real subdivision of the immaterial. ‘Psuche’ is contrasted to ‘soma’ (body) and ‘pneuma’ (spirit) (1Thess 5:23) Sometimes ‘psuche’ stands for the immaterial part of man made up of the soul (‘psuche’- in the restrictive sense of the life element), and the spirit (‘pneuma’). However, animals are not said to possess a spirit, this is only in man, giving him the ability to communicate with God. In the NT usually meaning the vital breath, the life element through which the body lives and feels, the principle of life manifested in the breath. Specifically, the soul as the sentient principle, seat of senses, desires, affections, appetites, passions, the lower aspect of one’s nature. In 1Thess 5:23, the whole man is indicated as consisting of spirit, soul and body; soul and spirit, the immaterial part of man upon which the Word of God is operative (Heb 4:12); my soul…and my spirit, the immaterial part of personality with which Mary could magnify the Lord (Lk 1:46-47) Distinguished from ‘dianoia’ (understanding or mind) because the soul is related to the affections (Mt 22:37; Mk 12:30; Lk 10:27). That which strictly belongs to the person himself, often ascribed to the soul as the seat of desires, affections, and appetites (…Lk 1:46…)

Magnifies: ‘megaluno’: from ‘megas’ (to make (or declare) great), i.e. (figuratively) to Extol: - enlarge, extol, hold in high esteem, honor, magnify, show great. (Lk 1:46)

 Rejoices: ‘agalliao’: from ‘agan’ (much) and ‘hallomai’ (to jump); properly, “to jump for joy” i.e. exult: - be glad, exult, rejoice. To exult, leap for joy, to show one’s joy by leaping and skipping denoting excessive or ecstatic joy and delight. Hence in the NT to rejoice, exult. Often spoken of rejoicing with song and dance. [Now Mary is the one leaping for Joy!] (Lk 1:47) (perpetual joy)

Savior: ‘soter’: from sozo (to save), a deliverer, i.e. God or Christ: - Savior. Noun from ‘sozo’ (to save). A savior, deliverer, preserver, one who saves from danger or destruction and brings into a state of prosperity and happiness. I Greek writings the deliverer and benefactor of an estate. In the NT: spoken of God as Savior (Lk 1:47; 1Ti 1:1; 2:3; 4:10; Tit 1:3; 2:10; 3:4; Jude 25) Of Jesus as the Messiah, the Savior of men, who saves his people from the guilt and power of sin and from eternal death, from punishment and misery as the consequence of sin, and gives them eternal life and blessedness in His Kingdom. (Lk 1:47)

Humble estate: ‘tapeinosis’: (From depression in rank or felling): - humble estate, humiliation, lowly. Noun from ‘tapeinoo’ (to humble, abase) a making low, humiliation. In NT, the act of being brought low, humiliation (Jas 1:10); spoken of Christ’s humiliation (Ac 8:33); a being low, of humble condition (Php 3:21) Spoken by Mary of her unworthiness (Lk 1:48)

Blessed: ‘makarizo’: from ‘makarios’ (Supremely Blessed); to beatify, i.e. pronounce (or esteem) fortunate: - call (consider) blessed. Note: The Greek verb ‘makariousi’ is the future form of ‘makarizo’ (to call blessed), which corresponds to the adjective ‘makarios’ (blessed) that is used repeatedly in the Beatitudes. It is used to denote the recognition by one person that God has blessed another (Lk 1:48, Ja 5:11) [In Lk 1:48, spoken in the future tense]
​
Mercy: ‘eleos’: compassion (human or Divine, especially active): - Divine ​mercy, compassion; active pity.