It is divided by commentators into three parts (St. Luke 1, vv. 46-49; 50-53; 54-55). It "is in many places very similar in thought and phrase to the Canticle of Anna (I. Kings ii. 1-10) and to various psalms (Ps. 33, vv. 3-4; Ps. 39, v. 9; Ps. 70, v. 9; Ps. 125, vv. 2-3; Ps. 110, v. 9; Ps. 97, v. 1; Ps. 117, v. 16; Ps. 32, v. 10; Ps. 92, v. 7; Ps. 33, v. 11; Ps. 97, v-3; Ps. 131, v. 11). Similarities are found in Hab. c. III. v. 18; Mal. c. III. v. 12; Job. c. 5, v. 11; Is, c. 41, v. 8; Is. c. 149, v. 3, and Gen. c. 17, v. 19. Steeped thus in scriptural thought and Phraseology, summing up in its inspired ecstasy the economy of God with His chosen people, indicating the fulfilment of olden prophecy, and prophesying anew until end of time, the Magnificat is the crown of the Old Testament singing, the last canticle of the Old and the first of the New Testament. It is an ecstasy of praise for the inestimable favour bestowed by God on the Virgin, for the mercies shown to Israel, and for the fulfilment of the promises made to Abraham and the patriarchs" (Dr. Henry, _loc. cit_.). It is found universally in the ancient liturgies and affords a proof of the apostolic and universal praise of the Blessed Virgin. Durandus (thirteenth century) gives some reasons for the assignment of the Magnificat to Vespers. Because Vespers is the grandest liturgical Hour; because Mary probably arrived at the house of Elizabeth in the evening; because it was in the moral evening of the world that Mary consented to be the Mother of God; because she is the star of the sea, etc. The following interesting reason for the use of the Magnificat at Vespers is given by St. Bede (works 5, 306). "It comes to pass, by the bounty of the Lord, that if we were at all times to meditate upon the acts and sayings of the Blessed Virgin, the observance of chastity and the works of virtue will always continue with us. For, the excellent and salutary custom has grown up in Holy Church that all shall sing her hymn (the Magnificat) every day with the Vesper Psalms, in order that the recalling of the Lord's incarnation, by this means, may the oftener incite the souls of the faithful to devotion and that the consideration of the example set by His Mother may confirm them in the stability of virtue. And it is meet that this should be done at Vespers, so that the mind wearied in the course of the day, and distracted by various opinions, may, at the approach of the season of quiet, collect itself in oneness of meditation and through the wholesome reminder may hasten to cleanse itself, by the prayers and tears of the night, from everything useless or harmful which it had contracted by the business of the day."