Benedictus

This song, based on phrases from the Septuagint (the Greek version of the Old Testament, widely used in the first century), is placed by St. Luke in the mouth of Zechariah at the birth of his son, John the Baptist. The first part is addressed to God in thanksgiving for the fulfillment of the hopes for the Messiah; the second part (from line 15) is addressed to the child who is to be the Lord’s forerunner. In the Eastern Church the canticle forms part of the morning Office but is often omitted. In the West it became part of the Office of Lauds and is now used in the Morning Prayer of many traditions.

In Hebrew prayer God is praised indirectly in the third-person as well as by direct address. The third- and second-persons may alternate, as for instance in the Song of Hannah (1 Samuel 2) and frequently in the psalms. There is also ancient liturgical precedent for converting an original third-person address to the second-person, as in the Sanctus where the original “his glory” has long been rendered as “your glory.” In contemporary English, direct address is more natural.

In the Benedictus and the Magnificat the third-person of the original generates a number of masculine pronouns—considerably more in English than in Greek or Latin. The Consultation has therefore offered alternative versions, in which the third-person is replaced by the second-person.

The notes which follow apply to the first version of the Benedictus and Magnificat printed in each case, but may be readily adapted to suit the alternative version. The ICET text has been substantially revised after thorough examination of the Greek, and unnecessary masculine pronouns with no counterpart in the original have been removed.

Line 1. “Israel.” This is a central theological term in the Bible and not only an ethnic and political one. The one people, named after their ancestor Jacob or Israel (Genesis 32:28), is chosen so that all the other families of the earth can receive their blessing (Genesis 12:3). Through this chosen people, the other nations will come to acknowledge God’s greatness and love (Ezekiel 36:22-23; Isaiah 43:10-12; 45:14).

Line 2. “has come to his people.” This renders epeskepsato , which is used for a “visitation” which effects a real change (see especially Genesis 21:1, 50:24; Exodus 4:31). The traditional “visit,” to modern ears, suggests something too casual. “Set them free” (the New English Bible) is echoed in line 11 and is more direct than a literal rendering of epoiesen lutrosin (“made a redemption”) would be.

Line 3. “mighty Savior.” This seems to be the best way to put into easily understood English the figurative “horn of salvation” (where “horn” is a metaphor for strength). The initial letter of ICET “savior” has been changed to a capital to conform with common practice.

Lines 5-9. Following the Greek, the two sentences of the ICET version have been combined. This sentence now conveys in a short series and in a stronger manner three aspects of God’s promise (salvation from enemies, showing of mercy, remembrance of the covenant). This is marked by indentation. At the same time, several problems of inclusive language are solved.

Line 8. “our forebears.” This is used in place of the literal “our fathers” since the reference is to all who have preceded us in faith. Line 10, on the other hand, refers to a specific person, Abraham.

Line 10. “This was the oath.” With lines 11-14, this expands the meaning of “covenant.” A fresh sentence makes this clearer than would an attempt to reproduce the Greek apposition and relative clause. Again, indentation is used to make the structure clear.

Line 11. The traditional phrase “to grant us that . . . ,” while typically Lucan, is difficult English, especially when it is followed by the adverbial phrase “without fear.” The ICET version, here retained, is more direct and better suited to hymnody. Another word for “deliverance” is here, as in line 2, translated “to set free” for ease in rendering the lines which follow. “Hands” is substituted for “hand” as more vivid and more consonant in English with the plural “enemies” than the Greek singular.

Line 12. The connection of thought is made easier by repeating “free.” “Worship” is, in this Lucan context, an accurate translation of latreuein. Compare its use in Hebrews and in Philippians 3:3.

Line 14. “all the days of our life.” This is intended by the biblical text and gives a more complete and singable rhythm than the literal “all our days.”

Line 15. “And you, child.” The infant John the Baptist is here addressed by his father. The ICET text reads “my child” but “my” has now been omitted since it is not found in the Greek and it is not easy for a congregation to identify so closely with Zechariah. A number requested that “John” be written instead of “child” to make the meaning even clearer, but the Consultation was hesitant to depart so radically when translating a biblical text. “John” could perhaps be used in the alternative version. “And” has been added to the ICET text at the beginning of the line. This follows the Greek more closely, marks more clearly the transition from one part of the canticle to the other, and keeps the same rhythm as the ICET text after “my” has been dropped.

Line 20. The future tense ( episkepsetai , “will visit”) instead of the past ( epeskepsato , “has visited,” as in line 2) is the better-attested reading. While this is particularly suitable if the canticle precedes a New Testament reading, it can also have an eschatological meaning if the gospel has just been proclaimed.