Benedictus (Song of Zechariah)

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The Benedictus (also Song of Zechariah or Canticle of Zachary), given in Luke 1:68-79, is one of the three great canticles in the opening chapters of this Gospel, the other two being the Magnificat and the Nunc dimittis. The Benedictus was the song of thanksgiving uttered by Zachary (Zacharias or common modern English spelling: Zechariah) on the occasion of the birth of his son, Saint John the Baptist. It is Jewish in form, but Christian in sentiment. The local colouring and nationalistic character of the first half are so noticeable that Loisy has conjectured that it existed previously as a simple psalm, which Zachary adapted, his additions being, he contends, easily discernible. (Revue d'hist. et de lit. relig., May-June, 1903, p. 289). There are, however, grave objections to this view, and an opposite theory has been put forth that the Benedictus was composed with special reference to the names of Elizabeth, Zachary, and John, for Elizabeth, Jusjurandum quod juravit; Zachary, Memorari (testamenti sui sancti); and John, Ad faciendam misericordiam.

The whole canticle naturally falls into two parts. The first (verses 68-75) is a song of thanksgiving for the realization of the Messianic hopes of the Jewish nation; but to such realization is given a characteristically Christian tone. As of old, in the family of David, there was power to defend the nation against their enemies, now again that of which they had been so long deprived, and for which they had been yearning, was to be restored to them, but in a higher and spiritual sense. The horn is a sign of power, and the "horn of salvation" signified the power of delivering or "a mighty deliverance". While the Jews had impatiently borne the yoke of the Romans, they had continually sighed for the time when the House of David was to be their deliverer. The deliverance was now at hand, and was pointed to by Zachary as the fulfilment of God's oath to Abraham; but the fulfilment is described as a deliverance not for the sake of worldly power, but that "we may serve him without fear, in holiness and justice all our days".

The second part of the canticle is an address by Zachary to his own son, who was to take so important a part in the scheme of the Redemption; for he was to be a prophet, and to preach the remission of sins before the coming or the Orient, or Dawn, from on high. The prophecy that he was to "go before the face of the Lord to prepare his ways" (v. 76) was of course an allusion to the well-known words of Isaias (xl, 3) which St. John himself afterwards applied to his own mission (John, i, 23); and which all the three Synoptics adopt (Matt., iii, 3; Mark, i, 2; Luke, iii, 4). It is probably due to the first part of the canticle, as a song of thanksgiving for the coming of the Redeemer, that it finds an appropriate place in the office of the Church every morning at Lauds. It is believed to have been first introduced by St. Benedict (Beaume, I, 253). According to Durandus, the allusion to Christ's coming under the figure of the rising sun had also some influence on its adoption. It is also used in various other liturgical offices, notably at a funeral, at the moment of interment, when words of thanksgiving for the Redemption are specially in place as an expression of Christian hope.

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Latin (Vulgate):

Benedictus Deus Israhel quia visitavit et fecit redemptionem plebi suae

et erexit cornu salutis nobis in domo David pueri sui

sicut locutus est per os sanctorum qui a saeculo sunt prophetarum eius

salutem ex inimicis nostris et de manu omnium qui oderunt nos

ad faciendam misericordiam cum patribus nostris et memorari testamenti sui sancti

iusiurandum quod iuravit ad Abraham patrem nostrum

daturum se nobis ut sine timore de manu inimicorum nostrorum liberati serviamus illi

in sanctitate et iustitia coram ipso omnibus diebus nostris

et tu puer propheta Altissimi vocaberis praeibis enim ante faciem Domini parare vias eius

ad dandam scientiam salutis plebi eius in remissionem peccatorum eorum

per viscera misericordiae Dei nostri in quibus visitavit nos oriens ex alto

inluminare his qui in tenebris et in umbra mortis sedent ad dirigendos pedes nostros in viam pacis

puer autem crescebat et confortabatur spiritu et erat in deserto usque in diem ostensionis suae ad Israhel

English (Douai-Challoner Bible):

Blessed be the Lord God of Israel; because he hath visited and wrought the redemption of his people:

And hath raised up an horn of salvation to us, in the house of David his servant:

As he spoke by the mouth of his holy prophets, who are from the beginning:

Salvation from our enemies, and from the hand of all that hate us:

To perform mercy to our fathers, and to remember his holy testament,

The oath, which he swore to Abraham our father, that he would grant to us,

That being delivered from the hand of our enemies, we may serve him without fear,

In holiness and justice before him, all our days.

And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways:

To give knowledge of salvation to his people, unto the remission of their sins:

Through the bowels of the mercy of our God, in which the Orient from on high hath visited us:

To enlighten them that sit in darkness, and in the shadow of death: to direct our feet into the way of peace.

English (Book of Common Prayer):

Blessed be the Lord God of Israel : for he hath visited, and redeemed his people;

And hath raised up for us a mighty salvation for us : in the house of his servant David;

As he spake by the mouth of his holy Prophets : which have been since the world began;

That we should be saved from our enemies : and from the hands of all that hate us;

To perform the mercy promised to our forefathers : and to remember his holy covenant;

To perform the oath that he sware to our forefather Abraham : that he would give us,

That we being delivered out of the hands of our enemies : might serve him without fear,

In holiness and righteousness before him : all the days of our life.

And thou, child, shalt be called the Prophet of the Highest : for thou shalt go before the face of the Lord to prepare his ways;

To give knowledge of salvation unto his people : for the remission of their sins;

Through the tender mercy of our God : whereby the dayspring from on high hath visited us;

To give light to them that sit in darkness, and in the shadow of death : and to guide our feet into the way of peace.

English (Common Worship):

Blessed be the Lord the God of Israel

who has come to his people and set them free.

He has raised up for us a mighty Saviour,

born of the house of his servant David.

Through his holy prophets God promised of old

to save us from our enemies, from the hands of all that hate us,

To show mercy to our ancestors,

and to remember his holy covenant.

This was the oath God swore to our father Abraham:

to set us free from the hands of our enemies,

Free to worship him without fear,

holy and righteous in his sight all the days of our life.

And you, child, shall be called the prophet of the Most High,

for you will go before the Lord to prepare his way,

To give his people knowledge of salvation

by the forgiveness of all their sins.

In the tender compassion of our God

the dawn from on high shall break upon us,

To shine on those who dwell in darkness and the shadow of death,

and to guide our feet into the way of peace.

This article incorporates text from the public-domain Catholic Encyclopedia, so may be out of date, or reflect the point of view of the Catholic Church as of 1913. It should be edited to reflect broader and more recent perspectives.