God my Savior. This phrase is parallel to “Lord” in v.
46, showing that kyrios there is to
be understood of Yahweh, the source of blessing to Mary. The two following
verses, both introduced by hoti,
explain the reasons for Mary’s extolling of the Lord. This phrase is derived
from the LXX of Ps 25:5; one can also compare with it Isa 12:2 and Mic 7:7. It
is the first occurrence of the title “Savior” in the Lucan writings and
introduces the theme of salvation (see p. 222 above). The title is here applied
to Yahweh, but in 2:11 it will be given to Jesus. Mary’s “delight” in God
echoes vv. 14 and 44; it conveys the atmosphere of conscious and spontaneous
rejoicing, characteristic of those who are aware of the new period about to
begin, to be inaugurated by God’s saving act in Jesus Christ. It is the delight
of the eschaton (see further R. Bultmann, TDNT
1. 19–21). (Joseph A. Fitzmyer, The Gospel according to Luke I–IX: Introduction, Translation, and Notes
[AYB 28; New Haven: Yale University Press, 2008], 366-67)
Here is Rudolf
Bultmann, “Ἀγαλλιάομαι, Ἀγαλλίασις,” from TDNT 1:19-21, as referenced by
Fitzmyer above:
ἀγαλλιάομαι, ἀγαλλίασις
A. ἀγάλλω
in Greek literature.
Ἀγαλλιάω, or the much more common mid., is a new construct from ἀγάλλω or ἀγάλλομαι, and is found only in the language of the Bible and the early Church
(with the single exception of P. Oxy., 1592, 4, 4th century a.d., possibly
under Christian influence). The word ἀγάλλω, and esp. the mid., is of long standing in Greek poetry and prose
(with ἄγαλμα and composites),
and may be found also in P. Masp., 3, 8, 6th century a.d. In ancient Christian
literature the term ἀγάλλομαι
occurs as a variant in 1 Cl., 33, 2. Otherwise the word is replaced by ἀγαλλιάομαι under LXX influence, the sense of the
latter term being determined by that of the Greek ἀγάλλεσθαι.
As ἀγάλλω
means “to make resplendent” or “adorn,” so the mid. means “to preen or plume
oneself”, “to be proud”. Thus what the term denotes is not so much a mood of
satisfied joy as a consciousness of joyful pride expressed in the whole
attitude. The expression of this joy, to which there does not have to be any
reference in the word, has the character of demonstration rather than
impartation. Thus ἀγάλλεσθαι
appears as the opposite of αἰσχύνεσθαι in Hdt., I, 143; Thuc., III, 82; Xenoph. Ag.,5, 5, or alongside μεγαλύνεσθαι in Xenoph. Oec., 21, 5. But as ἀγάλλω is specifically the celebration of a god
(Eur. Herc. Fur., 379; Aristoph. Pax, 399; Thesm., 128; Plat. Leg., XI, 931 ad;
Eleusin. Law in Porphyr. Abst., IV, 22), so ἀγάλλομαι is cultic and perhaps ecstatic festal joy
(Eur. Ba., 157; Tro., 452).
B. ἀγαλλιάομαι
in the LXX and Judaism.
Accordingly, in the LXX ἀγαλλιᾶσθαι or its derivative ἀγαλλίασις (and ἀγαλλίαμα)
seems to be used as a rendering for גִּיל
(possibly selected because of the similarity of sound) and רָנַן, rather less frequently of other verbs
like הָלַל (Hitp.) and שׂוּשׂ
or of the related substantives. But this use is almost entirely restricted to
the Psalms and the poetic parts of the Prophets. The meaning of the word is the
cultic joy which celebrates and extols the help and acts of God, whether shown
to the people or community or to the individual (cf. ψ 50:14: ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου). Even when it is no longer a question of
cultic rejoicing in the narrower sense, the word still retains its “religious”
meaning and indicates either joy in God or joy before Him. The praise of God
and the pride of the community or the pious individual constitute a distinctive
unity. As the μεγαλυνθῆναι of God attained by ἀγ.
(ψ 34:27; 91:5 f.) is also
a μεγαλυνθῆναι of the pious
individual (ψ 19:6);
as God’s ὑψωθῆναι (ψ 96:8 f., Is. 12:6) corresponds to the ὑψωθῆναι of the community (ψ 88:17), so ἀγ. can be referred to God Himself (Is.
65:19; Tob. 13:13). Like ὑψωθῆναι
and μεγαλυνθῆναι, εὐφραίνεσθαι, καυχᾶσθαι and related verbs are often conjoined with ἀγ. Especially striking is the linking up
with it of ἐξομολογεῖσθαι (for הוֹדָה) and ἐξ- (ἀν-)
αγγέλλειν. The ἀγ. declares the acts of God. Antonyms are αἰσχυνθῆναι, ταπεινοῦσθαι, κλαυθμός, δάκρυα, etc. The demonstrative character of ἀγ. finds particular expression in the fact
that in poetic language cosmic magnitudes like heaven and earth and mountains
and islands are summoned to participate in ἀγ. (ψ
88:3; 95:11 f. etc.; also Test. L., 18, 5). Finally, ἀγ. is used as an eschatological term. It
denotes the joy of the last time represented as cultic festivity (ψ 95:11 f.; 96:1, 8; 125:2, 5f.; Is. 12:6;
25:9 etc.; also Test. L., 18, 14; Jud. 25, 5; B. 10, 6). Thus even on the
Rabbinic view perfect joy and rejoicing characterise the future world. If ἀγ. is lacking in Jos., who has ἀγάλλεσθαι == “to plume oneself” (Ant., 16, 64; 17,
112; 18, 66; 19, 191), and also in Aristeas, it is found in Sir. (in the
profane sense) and Test. XII (v. supra).
C. ἀγαλλιάομαι
in the NT.
In the NT ἀγαλλιᾶσθαι
(and the act. in the same sense in Lk. 1:47 and Rev. 19:7 v.l.) and ἀγαλλίασις
are used in the same way as in the LXX. The term signifies profane joy
supremely in Jn. 5:35: ἠθελήσατε ἀγαλλιαθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ. God’s help is always the theme of the ἀγ. which is a jubilant and thankful
exultation. As related terms we find χαίρειν (Mt. 5:12; Lk. 1:14; Jn. 8:56; 1 Pt. 1:8; 4:13; Rev. 19:7), διδόναι δόζαν (Rev. 19:7), and μεγαλύνειν (Lk. 1:46 f.). It is indeed the
eschatological act of divine salvation which is supremely the theme of
rejoicing, as is seen most clearly in the song of Revelation 19:7: χαίρωμεν καὶ ἀγαλλιῶμεν καὶ δώσομεν τὴν δόξαν αὐτῷ ὅτι ἧλθεν ὁ γάμος τοῦ ἀρνίου. When the δόξα of Christ is manifested, we shall
rejoice: ἀγαλλιώμενοι (1 Pt.
4:13), and according to Jd. 24 we shall stand before the δόξα of God: ἄμωμοι ἐν ἀγαλλιάσει. But this ἀγ. is anticipated in faith. That there may
be hesitation whether the ἀγαλλιᾶσθε of 1 Pt. 1:6, 8 is meant to be present or future is grounded in the
character of faith; both are possible. Mt. 5:12 is to be understood in the same
way, and perhaps also Jn. 8:56: (Ἀβρ.)
ἠγαλλιάσατο, ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν. Even when ἀγ. is the individual joy of Zacharias and
Elisabeth at the birth of John (Lk. 1:14), it is still eschatological joy; for
John is the fore-runner, and therefore he rejoices (ἐσκίρτησεν ἐν ἀγ.) in his mother’s womb when he meets the
mother of the Messiah (Lk. 1:44), as does also Elisabeth that the divine work
of salvation begins in her (Lk. 1:47). The word thus characterises the
consciousness of the community that it is the community of the last time
constituted by the saving act of God. If the word is not found in Paul, this is
because καυχᾶσθαι (q.v.) is sometimes used instead The
thing itself is perhaps to be found in 1 C. 11:26, where καταγγέλλειν perhaps corresponds to ἀγ.
In connexion with the eschatological sense ἀγ. has a cultic. Nor does this mean only
that the time of salvation has the aspect of a cultic festival. In the cultus
the community actually celebrates and acknowledges the divine act of salvation.
It celebrates its meals ἐν
ἀγ. (Ac. 2:46; cf. 16:34;
on 1 C. 11:26 supra). It is said in
Ac. 2:26 (following ψ 15:9)
and Hb. 1:9 (following ψ 44:8)
that the person of Christ Himself is characterised by ἀγ. Worthy of note is Lk. 10:21: ἐν αὐτῇ τῇ ὥρᾳ ἠγαλλιάσατο τῷ πνεύματι τῷ ἁγίῳ καὶ εἶπεν, where ἀγ. seems to have the meaning of inspiration
(cf. also Jn. 8:56?).
Analogies may perhaps be seen in Eur. Ba., 157, and Tro., 452, in
which the feasts of Phoibos or Dionysus might be regarded as ecstatic. Above
all we may refer to j Sukka, 55 and other Rabbinic passages in which ecstatic
joy at the feast of the drawing of water within the Feast of Tabernacles is
related to the outpouring of the Holy Spirit (following Is. 12:3).
D. ἀγαλλιάομαι
in the early Church.
Ἀγ.
is often used by Ign. to characterise the eschatological community and its
living expression, as in Phld., passim;
Eph., 9, 2; Mg., 1, 1; but cf. also 1 Cl., 63, 2; Barn., 1, 6. and esp. Herm.,
where ἀγ., like ἱλαρότης, belongs to the very essence of the πνεῦμα of the pious man, m., V, 1, 2; 2, 3; s.,
IX, 24, 2. The cultic sense emerges in M. Pol., 18, 3, the eschatological in M.
Pol., 19, 2. The word hears a more general sense in Cl. Al. Paed., 1, 8, 70, 1:
οὗ γὰρ τὸ πρόσωπον κυρίου ἐπιβλέπει, εἰρήνη καὶ ἀγαλλίασις, οὗ δὲ ἀπέστραπται, παρείσδυσις γίνεται πονηρίας.
