In this stanza three points of parallelism appear in the first two lines. In the first occurs the word “soul,” and in the second the word “spirit,” which we understand to be but different designations of the same elements of our natures. Whatever difference in the use of these terms in other places it is evident that here according to the ordinary requirements of Hebrew poetry, the two words are chosen because of their similarity in meaning. The other synonymous terms are the words “magnify” and “rejoice;” “the Lord” and “God my Saviour.” Thus is introduced the so-called Magnificat. The characteristic of Hebrew poetry is not that it is arranged in rhyme and measured feet, but in the grander rhythm belonging to parallelisms of thought. Such a rhythm has far more freedom and force than that which consists of mere similarity of measure and sound. Hence it is that the poetry of the Bible is so readily translated into other languages, and loses so little of its force in the process; whereas poetry which depends upon the peculiarities of any given language is incapable of translation. The essential thing in Hebrew poetry is sublimity of thought and diction, accompanied by a substantial repetition of the sentiment in terms that are nearly synonymous. The thoughts are thus held before the mind till it can fully see their grandeur and beauty, and receive those shades of impression which come from repeated efforts at statement. In the second couplet of the above stanza Mary gives the reason for her rejoicing. She was of humble origin, and, before her neighbors and friends, was to be humbled still further. But, as is so often the case, what was Mary’s extremity was God’s opportunity, and He was to glorify Himself by making the weak things of the earth confound the mighty. As He brought Moses from the wilderness and David from the sheepfold, so was He to bring Mary from the seclusion of Nazareth and the humiliation in the stable at Bethlehem to a position of honor attained by no other woman, and all generations were henceforth to call her blessed. The second stanza reads: For the Mighty One hath done great things for me; And Holy is His name. And His mercy is unto generations and generations Of them that fear Him. Here the great things spoken of as done to Mary (in the first line) correspond, or rather constitute, the mercy (of the third line) which flows forth from the gospel from age to age; and the holiness of His name mentioned in the second is that characteristic of God which evokes the fear mentioned in the fourth line. The third stanza may be literally rendered as follows: He hath exercised the strength which is in His arm; He hath scattered abroad those who were proud by reason of the thoughts of their hearts; He hath cast princes down from their thrones, and exalted the lowly, The hungry hath He filled with good things, and the rich hath He sent empty away.