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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ ՂՈՒԿԱՅ ԱՒԵՏԱՐԱՆԻՆ

Աւետարանս՝ որ ըստ Ղուկա՛յ գրեալ է։ Նո՛յն ինքն Ղուկաս՝ աշակե՛րտ էր Պետրոսի, եւ ձեռնադրեցաւ ընթացակի՛ց Պաւղոսի, եւ վկայեցա՛ւ ՚ի նմանէ։ Սա գրեաց զԱւետարանս զայս։ Սկի՛զբն առնէ ՚ի ծննդենէն Յովհաննու, եւ զոր ըստ նմին. պատմէ՛ եւ զմարմնանալ Փրկչին, ազգաթի՛ւ առնէ՝ եւ ելանէ ՚ի Յովսեփայ ՚ի Դաւի՛թ, եւ ՚ի Դաւթայ մինչեւ յԱդամ։ Պատմէ՛ սա՝ եւ զմկրտութիւնն Յովհաննու. եւ լինելով ՚ի լեառնն զփորձելն ՚ի Սատանայէ. եւ զընտրութիւն աշակերտացն, եւ ա՛յլ եւթանասունս. եցոյց նշա՛նս եւ արուեստս բազումս եղեալս. եւ զխորհուրդ մատնութեան, եւ զկատարածն՝ որ մատնեցաւ Պիղատոսի Պոնտացւոյ, եւ խաչեցա՛ւ մարմնով. զի զինուորքն բաժանեցի՛ն զհանդերձս նորա. եւ որք խաչեցան յերկուց աւազակացն մին՝ ապաշխարեա՛ց խոստովանութեամբ։ Եւ զի մարմին նորա եդա՛ւ ՚ի գերեզման, եւ յարեա՛ւ յերրորդ աւուրն. եւ յետ այսորիկ համբարձա՛ւ յերկինս՝ տեսանելով հրեշտակացն։

Ղուկաս՝ արուեստիւ բժի՛շկ գոլով. սա՝ աշակերտեցա՛ւ Փրկչին. եւ համարեալ կոչեցաւ ՚ի թիւս իւթանասնիցն։ Իսկ յետոյ՝ աշակերտեցաւ Պաւղոսի. վասն որոյ ասի. Գովութիւն սորա յաւետարանին։ Սա՝ հրամանաւ Պաւղոսի՛ գրեաց զաւետարանս իւր յԱնտիո՛ք քաղաքի ՚ի լեզու Ասորի՝ զկնի ժէ ամի համբառնալոյ Փրկչին։ Ունի գլուխս յխբ̃։ Վկայութիւնս ժէ̃։ Տունս սպ̃։

Ղուկաս՝ Յարութիւն։

Matthew Henry: Concise Commentary on the Whole Bible - 1706
The narrative which this evangelist gives us (or rather God by him) of the life of Christ begins earlier than either Matthew or Mark. We have reason to thank God for them all, as we have for all the gifts and graces of Christ's ministers, which in one make up what is wanting in the other, while all put together make a harmony. In this chapter we have, I. Luke's preface to his gospel, or his epistle dedicatory to his friend Theophilus, ver. 1-4. II. The prophecy and history of the conception of John Baptist, who was Christ's forerunner, ver. 5-25. The annunciation of the virgin Mary, or the notice given to her that she should be the mother of the Messiah, ver. 26-38. IV. The interview between Mary the mother of Jesus and Elisabeth the mother of John, when they were both with child of those pregnant births, and the prophecies they both uttered upon that occasion, ver. 39-56. V. The birth and circumcision of John Baptist, six months before the birth of Christ, ver. 57-66. VI. Zacharias's song of praise, in thankfulness for the birth of John, and in prospect of the birth of Jesus, ver. 67-79. VII. A short account of John Baptist's infancy, ver. 80. And these do more than give us an entertaining narrative; they will lead us into the understanding of the mystery of godliness, God manifest in the flesh.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Gospel According to St. LukeWith a Short Account of His Life
There is little certain known of this evangelist: from what is spoken in the Scriptures, and by the best informed of the primitive fathers, the following probable account is collected: -
Luke was, according to Dr. Lardner, a Jew by birth, and an early convert to Christianity; but Michaelis thinks he was a Gentile, and brings Col 4:10, Col 4:11, Col 4:14, in proof, where St. Paul distinguished Aristarchus, Marcus, and Jesus, who was called Justus, from Epaphras, Lucas, and Demas, who were of the circumcision, i.e. Jews. Some think he was one of our Lord's seventy disciples. It is worthy of remark that he is the only evangelist who mentions the commission given by Christ to the seventy,20. It is likely he is the Lucius mentioned Rom 16:21, and if so he was related to the Apostle Paul, and that it is the same Lucius of Cyrene who is mentioned Act 13:1, and in general with others, Act 11:20. Some of the ancients, and some of the most learned and judicious among the moderns, think he was one of the two whom our Lord met on the way to Emmaus on the day of his resurrection, as related35; one of these was called Cleopas, Luk 24:18, the other is not mentioned, the evangelist, himself, being the person and the relator.
St. Paul styles him his fellow-laborer, Plm 1:24. It is barely probable that he is the person mentioned, Col 4:14, Luke, the beloved physician. All the ancients of repute, such as Eusebius, Gregory Nyssen, Jerome, Paulinus, Euthalius, Euthymius, and others, agree that he was a physician, but where he was born, and where he exercised the duties of his profession, are not known. Many moderns have attributed to him the most profound skill in the science of painting, and that he made some pictures of the Virgin Mary. This is justly esteemed fabulous; nor is this science attributed to him by any writer previously to Nicephorus Callisti, in the fourteenth century, an author who scarcely deserves any credit, especially in relations not confirmed by others.
He accompanied St. Paul when he first went into Macedonia, Acts 16:8-40; Act 20:1; Act 27:1; Act 28:1. Whether he went with him constantly afterwards is not certain; but it is evident he accompanied him from Greece through Macedonia and Asia to Jerusalem, where he is supposed to have collected many particulars of the evangelic history: from Jerusalem he went with Paul to Rome, where he stayed with him the two years of his imprisonment in that city. This alone makes out the space of five years, and upwards. It is probable that he left St. Paul when he was set at liberty, and that he then went into Greece, where he finished and published this Gospel, and the book of the Acts, which he dedicated to Theophilus, an honorable Christian friend of his in that country. It is supposed that he died in peace about the eightieth or eighty-fourth year of his age. Some suppose he published this Gospel fifteen, others twenty-two years after the ascension of Christ.
See much on this subject in Lardner, Works, vol. vi. p. 104, etc., and in Michaelis's Introduction to the New Testament.
Some learned men think that Luke has borrowed considerably from St. Matthew: collate Luk 3:7-9, Luk 3:16, Luk 3:17, with Mat 3:7-12; also38, with Matthew 9:2-17; also Luk 6:1-5, with Mat 12:1-5; Luk 7:22-28, with Mat 11:4-11; also Luk 12:22-31, with Mat 6:25-33. It is allowed that there is considerable diversity in the order of time between St Matthew and St. Luke, which is accounted for thus: Matthew deduces the facts related in his history in chronological order. Luke, on the contrary, appears to have paid little attention to this order, because he proposed to make a classification of events, referring each to its proper class, without paying any attention to chronological arrangement. Some critics divide this history into five distinct classes or sections, in the following manner: -
CLASS I. Comprehends all the details relative to the birth of Christ; with the preceding, concomitant, and immediately succeeding circumstances. Luk 1:1, and 2:1-40.
CLASS II. Contains a description of our Lord's infancy and bringing up; his visit to the temple when twelve years of age; and his going down to Nazareth and continuing under the government of his parents; Luk 2:41-52.
CLASS III. Contains the account of the preaching of John Baptist, and his success; the baptism of Christ, and his genealogy. Luk 3:1.
CLASS IV. Comprehends the account of all our Lord's transactions in Galilee, for the whole three years of his ministry, from Luk 4:1 to50. This seems evident: for as soon as Luke had given the account of our Lord's temptation in the deserts Luk 4:1-13, he represents him as immediately returning in the power of the Spirit into Galilee, Luk 4:14; mentions Nazareth, Luk 4:16; Capernaum, Luk 4:31; and the lake of Galilee, Luk 5:1; and thus, to Luk 9:50, goes on to describe the preaching, miracles, etc.; of our Lord in Galilee.
CLASS V. and last, commences at Luk 9:51, where the evangelist gives an account of our Lord's last journey to Jerusalem: therefore this class contains, not only all the transactions of our Lord from that time to his crucifixion, but also, the account of his resurrection, his commission to his apostles, and his ascension to heaven. Luk 9:51, to Luk 24:53, inclusive.
A plan similar to this has been followed by Suetonius, in his life of Augustus: he does not produce his facts in chronological order, but classifies them, as he himself professes, cap. 12, giving an account of all his wars, honors, legislative acts, discipline, domestic life, etc., etc. Matthew therefore, is to be consulted for the correct arrangement of facts in chronological order: Luke, for a classification of facts and events, without any attention to the order of time in which they occurred. Many eminent historians have conducted their narratives in the same way. See Rosenmuller. It must not, however, be forgotten, that this evangelist gives us some very valuable chronological data in several parts of the three first chapters. These shall be noticed in their proper places.

The preface, or St. Luke's private epistle to Theophilus, Luk 1:1-4. The conception and birth of John Baptist foretold by the angel Gabriel, Luk 1:5-17. Zacharias doubts, Luk 1:18. And the angel declares he shall be dumb, till the accomplishment of the prediction, Luk 1:19-25. Six months after the angel Gabriel appears to the virgin Mary, and predicts the miraculous conception and birth of Christ, Luk 1:26-38. Mary visits her cousin Elisabeth, Luk 1:39-45. Mary's song of exultation and praise, Luk 1:46-56. John the Baptist is born, Luk 1:57-66. The prophetic song of his father Zacharias, Luk 1:67-79. John is educated in the desert, Luk 1:80.
Albert Barnes: Notes on the Bible - 1834
Preface to Luke
Little is "certainly" known concerning the time and place of writing this Gospel, or concerning the author. The first time we have any mention of the author is in his own history, Act 16:10-11. He was then the companion of Paul in his travels, and it is evident that he often attended Paul in his journeys, compare Act 16:11-17; Act 21:1-6. In each of these places the author of "the Acts " speaks of "his" being in company with Paul. That the same person was the writer of this Gospel is also clear from Act 1:1.
From this circumstance the ancients regarded this Gospel as in fact the Gospel which Paul had preached. They affirm that Luke recorded what the apostle preached. Thus, Irenaeus says, "Luke, the companion of Paul, put down in a book the gospel preached by him." He also says, "Luke was not only a companion, but also a fellow-labourer of the apostles, especially of Paul." Origen, speaking of the Gospels, says, "The third is that according to Luke, the gospel commended by Paul, published for the sake of the Gentile converts." The testimony of the fathers is uniform that it was written by Luke, the companion of Paul, and was, therefore, regarded by them as really the gospel which Paul preached.
It is not known Where it was written. Jerome says it was composed in Achaia. There seems to be some probability that it was written to persons that were well acquainted with Jewish manners, as the author does not stop to explain the peculiar customs of the Jews, as some of the other evangelists have done. Respecting the time when it was written nothing very definite is known. All that can with certainty be ascertained is that it was written before the death of Paul (65 a. d.), for it was written before the Acts Act 1:1, and that book only brings down the life of Paul to his imprisonment at Rome, and pRev_ious to his going into Spain.
It has been made a matter of inquiry whether Luke was a Gentile or a Jew. On this subject there is no positive testimony. Jerome and others of the fathers say that he was a Syrian, and born at Antioch. The most probable opinion seems to be that he was a proselyte to the Jewish religion, though descended from Gentile parents. For this opinion two reasons may be assigned of some weight. First, he was intimately acquainted, as appears by the Gospel and the Acts , with the Jewish rites, customs, opinions, and prejudices; and he wrote in their "dialect," that is, with much of the Hebrew phraseology, in a style similar to the other evangelists, from which it appears that he was accustomed to the Jewish religion, and was, therefore, probably a proselyte. Yet the "preface" to his Gospel, as critics have remarked, is pure classic Greek, unlike the Greek that was used by native Jews; from which it seems not improbable that he was by birth and education a Gentile. second. In Act 21:27, it is said that the Asiatic Jews excited the multitude against Paul because he had introduced "Gentiles" into the temple, thus defiling it. In Act 21:28 it is said that the Gentile to whom they had reference was "Trophimus," an Ephesian. Yet "Luke" was also at that time with Paul. If he had been regarded as "a Gentile" it is probable that they would have made complaint respecting "him" as well as "Trophimus;" from which it is supposed that he was a Jewish proselyte.
But again, in the Epistle to the Colossians, Col 4:9-11, we find Paul saying that Aristarchus, and Marcus, and Barnabas, and Justus saluted them, "who are," he adds, "of the circumcision," that is, Jews by birth. In Col 4:14 he says that "Luke," the beloved physician, and Demas also saluted them; from which it is inferred that they were "not of the circumcision," but were by birth Gentiles.
Most writers suppose that Luke, the writer of this Gospel, was intended in the above place in Colossians. If so, his profession was that of "a physician;" and it has been remarked that his descriptions of diseases are more accurate and circumstantial, and have more of "technical" correctness than those of the other evangelists.
Luke does not profess to have been an eye-witness of what he recorded. See Luk 1:2-3. It is clear, therefore, that he was not one of the seventy disciples, nor one of the two who went to Emmaus, as has been sometimes supposed. Nor was he an apostle. By the fathers he is uniformly called the "companion" of the apostles, and especially of Paul.
If he was not one of the apostles, and if he was not one of those expressly commissioned by our Lord to whom the promise of the infallible teaching of the Holy Ghost was given, the question arises by what authority his Gospel and the Acts have a place in the sacred canon, or what evidence is there that he was divinely inspired?
In regard to this question the following considerations may give satisfaction:
1. They were received by all the churches on the same footing as the first three Gospels. There is not a dissenting voice in regard to their authenticity and authority. The value of this argument is this - that if they had been spurious, or without authority, the fathers were the proper persons to know it.
2. They were published during the lives of the apostles Peter, Paul, and John, and were received during their lives as books of sacred authority. If the writings of Luke were not inspired, and had no authority, those apostles could easily have destroyed their credit, and we have reason to think it would have been done.
3. It is the united testimony of the fathers that this Gospel was submitted to Paul, and received his express approbation. It was regarded as the substance of his preaching, and if it received his approbation it comes to "us" on the authority of his name. Indeed, if this be the case, it rests on the same authority as the epistles of Paul himself.
4. It bears the same marks of inspiration as the other books. It is simple, pure, yet sublime; there is nothing unworthy of God; and it is elevated far above the writings of any uninspired man.
5. If he was not inspired - if, as we suppose, he was a Gentile by birth - and if, as is most clear, he was not an eyewitness of what he records, it is inconceivable that he did not contradict the other evangelists. That he did not "borrow" from them is clear. Nor is it possible to conceive that he could write a book varying in the order of its "arrangement" so much, and adding so many new facts, and repeating so many recorded also by the others, without often having contradicted what was written by them. Let any man compare this Gospel with the spurious gospels of the following centuries, and he will be struck with the force of this remark.
6. If it be objected that, not being an apostle, he did not come within the "promise" of inspiration Joh 14:26; Joh 16:13-14 made to the apostles, it may be replied that this was also the case with Paul; yet no small part of the New Testament is composed of his writings. The evidence of the inspiration of the writings of Luke and Paul is to be judged, not only by that "promise," but by the early reception of the churches; by the testimony of the fathers as to the judgment of "inspired men" when living, and by the internal character of the works. Luke has all these equally with the other evangelists.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Luke, to whom this Gospel has been uniformly attributed from the earliest ages of the Christian church, is generally allowed to have been "the beloved physician" mentioned by Paul (Col 4:14); and as he was the companion of that apostle, in all his labours and sufferings, for many years (Act 16:12; Act 20:1-6; Act 27:1, Act 27:2; Act 28:13-16. Ti2 4:11. Plm 1:24), and wrote "the Acts of the Apostles," which conclude with a brief account of Paul's imprisonment at Rome, we may be assured that he had the Apostle's sanction to what he did; and probably this Gospel was written some time before that event, about ad 63 or 64, as is generally supposed. He would appear, from Col 4:10, Col 4:11, and his intimate acquaintance with the Greek language, as well as from his Greek name Λουκας [Strong's G3065], to have been of Gentile extraction; and according to Eusebius and others, he was a native of Antioch. But, from the Hebraisms occurring in his writings, and especially from his accurate knowledge of the Jewish rites, ceremonies, and custom, it is highly probable that he was a Jewish proselyte, and afterwards converted to Christianity. Though he may not have been, as some have affirmed, one of the seventy disciples, and an eye-witness of our Saviour's miracles, yet his intercourse with the apostles, and those who were eye-witnesses of the works and ear witnesses of the words of Christ, renders him an unexceptional witness, if considered merely as an historian; and the early and unanimous reception of his Gospel as divinely inspired is sufficient to satisfy every reasonable person.

Luk 1:1, The preface of Luke to his whole gospel; Luk 1:5, The conception of John the Baptist; Luk 1:26, and of Christ; Luk 1:39, The prophecy of Elisabeth and of Mary, concerning Christ; Luk 1:57, The nativity and circumcision of John; Luk 1:67, The prophecy of Zacharias, both of Christ, Luk 1:76. and of John.

1:11:1: [953] Քանզի բազումք յօժարեցին վերըստին կարգե՛լ զպատմութիւնն վասն իրացն հաստատելոց ՚ի մեզ[954]. [953] Յօրինակին. Աւետարան ըստ Ղուկայսու։ Ուր եւս՝ ոմանք ունին. Աւետարան ըստ Ղուկայ։[954] Ոմանք. Զպատմութիւն։
1 Քանի որ շատերը ձեռնարկեցին շարադրել մեզանում կատարուած դէպքերի պատմութիւնը,
1 Որովհետեւ շատերը մեր մէջ հաստատ գիտցուած բաներուն վրայով եղած պատմութիւնը կարգի դնելու ձեռք զարկին,
Քանզի բազումք յօժարեցին վերստին կարգել զպատմութիւն վասն իրացն հաստատելոց ի մեզ:

1:1: [953] Քանզի բազումք յօժարեցին վերըստին կարգե՛լ զպատմութիւնն վասն իրացն հաստատելոց ՚ի մեզ[954].
[953] Յօրինակին. Աւետարան ըստ Ղուկայսու։ Ուր եւս՝ ոմանք ունին. Աւետարան ըստ Ղուկայ։
[954] Ոմանք. Զպատմութիւն։
1 Քանի որ շատերը ձեռնարկեցին շարադրել մեզանում կատարուած դէպքերի պատմութիւնը,
1 Որովհետեւ շատերը մեր մէջ հաստատ գիտցուած բաներուն վրայով եղած պատմութիւնը կարգի դնելու ձեռք զարկին,
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Как уже многие начали составлять повествования о совершенно известных между нами событиях,
1:1  ἐπειδήπερ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων,
1:1. ΕΠΕΙΔΗΠΕΡ (Upon-if-then-very) ΠΟΛΛΟΙ ( much ) ἐπεχείρησαν (they-handed-upon-unto) ἀνατάξασθαι ( to-have-arranged-up ) διήγησιν (to-a-leading-through) περὶ (about) τῶν (of-the-ones) πεπληροφορημένων ( of-having-had-come-to-be-fully-beareed-unto ) ἐν (in) ἡμῖν (unto-us) πραγμάτων, (of-practicings-to,"
1:1. quoniam quidem multi conati sunt ordinare narrationem quae in nobis conpletae sunt rerumForasmuch as many have taken in hand to set forth in order a narration of the things that have been accomplished among us,
1. Forasmuch as many have taken in hand to draw up a narrative concerning those matters which have been fulfilled among us,
1:1. Since, indeed, many have attempted to set in order a narrative of the things that have been completed among us,
1:1. Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us:

1: Как уже многие начали составлять повествования о совершенно известных между нами событиях,
1:1  ἐπειδήπερ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἐν ἡμῖν πραγμάτων,
1:1. quoniam quidem multi conati sunt ordinare narrationem quae in nobis conpletae sunt rerum
Forasmuch as many have taken in hand to set forth in order a narration of the things that have been accomplished among us,
1:1. Since, indeed, many have attempted to set in order a narrative of the things that have been completed among us,
1:1. Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1 Ев. Лука отличается от других евангелистов тем, что он, по примеру греческих историков, пишет краткое предисловие к своему Евангелию. Здесь он говорит об основной мысли, методе и цели своего труда. Целью его Евангелия он поставляет (ст. 4) - дать читателям верное средство убедиться в истинности евангельских учений. Для этого он будет держаться вполне научного метода в изложении евангельских событий и позаботится о полноте изложения (ст. 3). При этом евангелист указывает, что он не первый берется за это дело - до него описанием евангельских событий занимались и другие лица (1 и 2 ст.). - Как - по греч. epeidhper. Это выражение не встречается более ни в Новом Завете, ни у 70-ти, но часто попадается у классических греческих писателей и обозначает у них усиленное указание на основание того или другого поступка: "так как". - Многие. Здесь разумеются христианские писатели, которые, как видно из 2-го стиха, сами не были очевидцами описываемых ими евангельских событий. К числу таких писателей Лука мог причислять и ев. Марка, который не был очевидцем всех дел Христа. Произведения этих писателей, исключая, конечно, Марка, не дошли до нас. Несомненно только, что это не были авторы так называемых апокрифических Евангелий, потому что эти Евангелия явились в том виде, в каком мы их имеем, гораздо позже наших канонических Евангелий. - Начали - по-греч. epeceirhsan значит: "предприняли". Этим евангелист обозначает важность и трудность дела описания евангельских событий, но вовсе не хочет сделать какого-нибудь упрека по адресу предпринявших такое трудное дело. - Составлять повествования - по-греч. anataxasqai dihghsin, т. е. ставит в ряд или приводит в порядок повествование или то, что служило предметом повествования - самые факты евангельской истории. - О совершенно известных между нами событиях - peri twn peplhroforhmenwn en hmin pragmatwn, т. е. о событиях совершенно закончивших свое течение. Некоторые понимают глагол plhroforein в смысле "приводить к полной уверенности", но такое значение имеет этот глагол только в приложении к лицам, - напр., Рим IV, 21; Кол IV, 12, а не к событиям. - Между нами, т. е. между христианами.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4 That thou mightest know the certainty of those things, wherein thou hast been instructed.

Complimental prefaces and dedications, the language of flattery and the food and fuel of pride, are justly condemned by the wise and good; but it doth not therefore follow, that such as are useful and instructive are to be run down; such is this, in which St. Luke dedicates his gospel to his friend Theophilus, not as to his patron, though he was a man of honour, to protect it, but as to his pupil, to learn it, and hold it fast. It is not certain who this Theophilus was; the name signifies a friend of God; some think that it does not mean any particular person, but every one that is a lover of God; Dr. Hammond quotes some of the ancients understanding it so: and then it teaches us, that those who are truly lovers of God, will heartily welcome the gospel of Christ, the design and tendency of which are, to bring us to God. But it is rather to be understood of some particular person, probably a magistrate; because Luke gives him here the same title of respect which St. Paul gave to Festus the governor, kratiste (Acts xxvi. 25), which we there translate most noble Festus, and here most excellent Theophilus. Note, Religion does not destroy civility and good manners, but teaches us, according to the usages of our country, to give honour to them to whom honour is due.

Now observe here, I. Why St. Luke wrote this gospel. It is certain that he was moved by the Holy Ghost, not only to the writing, but in the writing of it; but in both he was moved as a reasonable creature, and not as a mere machine; and he was made to consider,

1. That the things he wrote of were things that were most surely believed among all Christians, and therefore things which they ought to be instructed in, that they may know what they believe, and things which ought to be transmitted to posterity (who are as much concerned in them as we are); and, in order to that, to be committed to writing, which is the surest way of conveyance to the ages to come. He will not write about things of doubtful disputation, things about which Christians may safely differ from one another and hesitate within themselves; but the things which are, and ought to be, most surely believed, pragmata peplerophoremena--the things which were performed (so some), which Christ and his apostles did, and did with such circumstances as gave a full assurance that they were really done, so that they have gained an established lasting credit. Note, Though it is not the foundation of our faith, yet it is a support to it, that the articles of our creed are things that have been long most surely believed. The doctrine of Christ is what thousands of the wisest and best of men have ventured their souls upon with the greatest assurance and satisfaction.

2. That it was requisite there should be a declaration made in order of those things; that the history of the life of Christ should be methodized, and committed to writing, for the greater certainty of the conveyance. When things are put in order, we know the better where to find them for our own use, and how to keep them for the benefit of others.

3. That there were many who had undertaken to publish narratives of the life of Christ, many well-meaning people, who designed well, and did well, and what they published had done good, though not done by divine inspiration, nor so well done as might be, nor intended for perpetuity. Note, (1.) The labours of others in the gospel of Christ, if faithful and honest, we ought to commend and encourage, and not to despise, though chargeable with many deficiencies. (2.) Others' services to Christ must not be reckoned to supersede ours, but rather to quicken them.

4. That the truth of the things he had to write was confirmed by the concurring testimony of those who were competent and unexceptionable witnesses of them; what had been published in writing already, and what he was now about to publish, agreed with that which had been delivered by word of mouth, over and over, by those who from the beginning were eye-witnesses and ministers of the word, v. 2. Note, (1.) The apostles were ministers of the word of Christ, who is the Word (so some understand it), or of the doctrine of Christ; they, having received it themselves, ministered it to others, 1 John i. 1. They had not a gospel to make as masters, but a gospel to preach as ministers. (2.) The ministers of the word were eye-witnesses of the things which they preached, and, which is also included, ear-witnesses. They did themselves hear the doctrine of Christ, and see his miracles, and had them not by report, at second hand; and therefore they could not but speak, with the greatest assurance, the things which they had seen and heard, Acts iv. 20. (3.) They were so from the beginning of Christ's ministry, v. 2. He had his disciples with him when he wrought his first miracle, John ii. 11. They companied with him all the time he went in and out among them (Acts i. 21), so that they not only heard and saw all that which was sufficient to confirm their faith, but, if there had been any thing to shock it, they had opportunity to discover it. (4.) The written gospel, which we have to this day, exactly agrees with the gospel which was preached in the first days of the church. (5.) That he himself had a perfect understanding of the things he wrote of, from the first, v. 3. Some think that here is a tacit reflection upon those who had written before him, that they had not a perfect understanding of what they wrote, and therefore, Here am I, send me (--facit indignatio versum--my wrath impels my pen); or rather, without reflecting on them, he asserts his own ability for this undertaking: "It seemed good to me, having attained to the exact knowledge of all things, anothen--from above;" so I think it should be rendered; for if he meant the same with from the beginning (v. 2), as our translation intimates, he would have used the same word. [1.] He had diligently searched into these things, had followed after them (so the word is), as the Old-Testament prophets are said to have enquired and searched diligently, 1 Pet. i. 10. He had not taken things so easily and superficially as others who had written before him, but made it his business to inform himself concerning particulars. [2.] He had received his intelligence, not only by tradition, as others had done, but by revelation, confirming that tradition, and securing him from any error or mistake in the recording of it. He sought it from above (so the word intimates), and from thence he had it; thus, like Elihu, he fetched his knowledge from afar. He wrote his history as Moses wrote his, of things reported by tradition, but ratified by inspiration. [3.] He could therefore say that he had a perfect understanding of these things. He knew them, akribos--accurately, exactly. "Now, having received this from above, it seemed good to me to communicate it;" for such a talent as this ought not to be buried.

II. Observe why he sent it to Theophilus: "I wrote unto thee these things in order, not that thou mayest give reputation to the work, but that thou mayest be edified by it (v. 4); that thou mayest know the certainty of those things wherein thou has been instructed." 1. It is implied, that he had been instructed in these things either before his baptism, or since, or both, according to the rule, Matt. xxviii. 19, 20. Probably, Luke had baptized him, and knew how well instructed he was; peri hon katechethes--concerning which thou hast been catechized; so the word is; the most knowing Christians began with being catechized. Theophilus was a person of quality, perhaps of noble birth; and so much the more pains should be taken with such when they are young, to teach them the principles of the oracles of God, that they may be fortified against temptations, and furnished for the opportunities, of a high condition in the world. 2. It was intended that he should know the certainty of those things, should understand them more clearly and believe more firmly. There is a certainty in the gospel of Christ, there is that therein which we may build upon; and those who have been well instructed in the things of God when they were young should afterwards give diligence to know the certainty of those things, to know not only what we believe, but why we believe it, that we may be able to give a reason of the hope that is in us.
Adam Clarke: Commentary on the Bible - 1831
1:1: Many have taken in hand - Great and remarkable characters have always many biographers. So it appears it was with our Lord: but as most of these accounts were inaccurate, recording as facts things which had not happened; and through ignorance or design mistaking others, especially in the place where St. Luke wrote; it seemed good to the Holy Spirit to inspire this holy man with the most correct knowledge of the whole history of our Lord's birth, preaching, miracles, sufferings, death, resurrection, and ascension, that the sincere, upright followers of God might have a sure foundation, on which they might safely build their faith. See the note on Luk 9:10.
Most surely believed among us - Facts confirmed by the fullest evidence - των πεπληροφορημενων πραγματων. Every thing that had been done or said by Jesus Christ was so public, so plain, and so accredited by thousands of witnesses, who could have had no interest in supporting an imposture, as to carry the fullest conviction, to the hearts of those who heard and saw him, of the divinity of his doctrine, and the truth of his miracles.
Albert Barnes: Notes on the Bible - 1834
1:1: Forasmuch as many - It has been doubted who are referred to here by the word "many." It seems clear that it could not be the other evangelists, for the gospel by "John" was not yet written, and the word "many" denotes clearly more than "two." Besides, it is said that they undertook to record what the "eye-witnesses" had delivered to them, so that the writers did not pretend to be eye-witnesses themselves. It is clear, therefore, that other writings are meant than the gospels which we now have, but what they were is a matter of conjecture. What are now known as spurious gospels were written long after Luke wrote his. It is probable that Luke refers to "fragments" of history, or to narratives of "detached" sayings, acts, or parables of our Lord, which had been made and circulated among the disciples and others. His doctrines were original, bold, pure, and authoritative. His miracles had been extraordinary, clear, and awful. His life and death had been peculiar; and it is not improbable - indeed it is highly probable that such broken accounts and narratives of detached facts would be preserved. That this is what Luke means appears farther from Luk 1:3, where "he" professes to give a regular, full, and systematic account from the very beginning - "having had perfect understanding of "all things from the very first." The records of the others - the "many" - were broken and incomplete. His were to be regular and full.
Taken in hand - Undertaken, attempted.
To set forth in order - To compose a narrative. It does not refer to the "order" or "arrangement," but means simply to give a narrative. The word rendered here "in order" is different from that in the third verse, which "has" reference "to order," or to a full and fair "arrangement" of the principal facts, etc., in the history of our Lord.
A declaration - A narrative - an account of.
Which are most surely believed among us - Among Christians - among all the Christians then living. Here we may remark:
1. That Christians of that day had the best of all opportunities for knowing whether those things were true. Many had seen them, and all others had had the account from those who had witnessed them.
2. That infidels now cannot "possibly" be as good judges in the matter as those who lived at the time, and who were thus competent to determine whether these things were true or false.
3. That all Christians do "most surely believe" the truth of the gospel. It is their life, their hope, their all. Nor can they doubt that their Saviour lived, bled, died, rose, and still lives; that he was their atoning sacrifice, and that he is God over all, blessed foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: those: Joh 20:31; Act 1:1-3; Ti1 3:16; Pe2 1:16-19
most surely: Πεπληροφορημενον, the passive participle of πληροφορεω [Strong's G4135], from πληρης [Strong's G4134], φορα, full measure; and is applied to a ship fully laden, to a tree in full bearing, etc. Hence it implies that fulness of evidence by which any fact is supported, and also that confidence, or feeling of assent, by which facts so supported are believed.
Geneva 1599
1:1 Forasmuch as (1) many have (a) taken in hand to set forth in order a declaration of those things which are most surely believed among us,
(1) Luke commends the witnesses that saw this present account.
(a) Many took it in hand, but did not perform: Luke wrote his gospel before Matthew and Mark.
John Gill
1:1 Forasmuch as many have taken in hand,.... From hence, to the end of Lk 1:4 is a preface of the evangelist to his Gospel, setting forth the reasons of his writing it; and which he wrote and sent to the excellent Theophilus, for the further confirmation of him in the faith of Christ. It seems that many had took in hand, or attempteo set forth in order a declaration of those things which are most surely believed among us; that is, they undertook to write and publish a very particular and exact narrative of the birth, life, actions, doctrines, miracles, sufferings, death, resurrection, and ascension of Jesus Christ; things which Luke, and other Christians, had the fullest and strongest evidence, and were confidently assured of, and most firmly believed, even with a full assurance of faith. By these many, he cannot mean the authentic historians of evangelical facts, as Matthew and Mark; for they two cannot, with any propriety, be called many; and besides, it is not so very clear and certain a point, that they had, as yet, wrote their Gospels; nor would this evangelist suggest any deficiency, weakness, and inaccuracy in them, as he seems to do: nor does he intend such spurious writers as the authors of the Gospels according to the Nazarenes, Hebrews, and Egyptians; of Nicodemus, Thomas, Matthias, and of the twelve apostles; and still less, the Gospels of Cerinthus, Basilides, and other heretics; since these would not have passed without a censure from him, for the falsehood, fabulous, and trifling stuff in them, as well as for the wicked and heretical opinions propagated by them; and besides, these pieces were not extant when this Gospel was written: but he seems to design some honest and well meaning Christians, who undertook to write, and did write an account of the above things, which were firmly believed by all; and which they took from the apostles, and first ministers of the Gospel, from their sermons and discourses, and from conversation with them; and which they committed to writing, partly to help their own memories, and partly for the benefit of others; in which, no doubt, they acted an upright part, though attended with weakness: wherefore, the evangelist does not censure them as false, wicked, and heretical, nor approve of them as divine and perfect for though they honestly meant, and designed well, yet there might be many things collected by them, which were impertinent, and not proper to be transmitted to posterity; and what might be wrote with great inaccuracy and deficiency, and in a style the Holy Ghost thought improper things of this kind should be delivered in: and therefore the evangelist, moved and inspired by the Spirit of God, set about the following work, and under the same influence completed it. The phrase, , "to set forth in order a declaration", is as Dr. Lightfoot observes, out of the Talmud (h), agreeably to the Jewish way of speaking,
"R. Chasdai said to one of the Rabbins, who was , "setting in order a declaration" before him. &c. or relating in order a story before him.
(h) T. Bab. Succa, fol. 53. 1.
John Wesley
1:1 This short, weighty, artless, candid dedication, belongs to the Acts, as well as the Gospel of St. Luke. Many have undertaken - He does not mean St. Matthew or Mark; and St. John did not write so early. For these were eye witnesses themselves and ministers of the word.
Robert Jamieson, A. R. Fausset and David Brown
1:1 (Lk 1:1-4)
set forth in order--more simply, to draw up a narrative.
1:21:2: որպէս աւանդեցի՛ն մեզ՝ որ իսկզբանէ ականատես եւ սպասաւորք եղեն բանին[955]։ [955] Ոմանք. Ականատեսք։
2 ինչպէս մեզ աւանդեցին նրանք, որ սկզբից Խօսքի ականատեսներն ու սպասաւորները եղան,
2 Ինչպէս սկիզբէն աչքով տեսնողները եւ խօսքին սպասաւոր եղողները աւանդեցին մեզի,
որպէս աւանդեցին մեզ որ ի սկզբանէ ականատեսք եւ սպասաւորք եղեն բանին:

1:2: որպէս աւանդեցի՛ն մեզ՝ որ իսկզբանէ ականատես եւ սպասաւորք եղեն բանին[955]։
[955] Ոմանք. Ականատեսք։
2 ինչպէս մեզ աւանդեցին նրանք, որ սկզբից Խօսքի ականատեսներն ու սպասաւորները եղան,
2 Ինչպէս սկիզբէն աչքով տեսնողները եւ խօսքին սպասաւոր եղողները աւանդեցին մեզի,
zohrab-1805▾ eastern-1994▾ western am▾
1:22: как передали нам то бывшие с самого начала очевидцами и служителями Слова,
1:2  καθὼς παρέδοσαν ἡμῖν οἱ ἀπ᾽ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου,
1:2. καθὼς (down-as) παρέδοσαν (they-had-given-beside) ἡμῖν (unto-us,"οἱ (the-ones) ἀπ' (off) ἀρχῆς (of-a-firsting,"αὐτόπται (self-beholders) καὶ (and) ὑπηρέται (under-rowers) γενόμενοι ( having-had-became ) τοῦ (of-the-one) λόγου, (of-a-forthee,"
1:2. sicut tradiderunt nobis qui ab initio ipsi viderunt et ministri fuerunt sermonisAccording as they have delivered them unto us, who from the beginning were eyewitnesses and ministers of the word:
2. even as they delivered them unto us, which from the beginning were eyewitnesses and ministers of the word,
1:2. just as they have been handed on to those of us who from the beginning saw the same and were ministers of the word,
1:2. Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;
Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word:

2: как передали нам то бывшие с самого начала очевидцами и служителями Слова,
1:2  καθὼς παρέδοσαν ἡμῖν οἱ ἀπ᾽ ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ λόγου,
1:2. sicut tradiderunt nobis qui ab initio ipsi viderunt et ministri fuerunt sermonis
According as they have delivered them unto us, who from the beginning were eyewitnesses and ministers of the word:
1:2. just as they have been handed on to those of us who from the beginning saw the same and were ministers of the word,
1:2. Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2 Как предали нам... Это - придаточное предложение, относящееся к первому стиху и разъясняющее, чем в своих повествованиях руководились "многие". - Как - точнее: "соответственно тому как" (kaqwV). - Предали. Значит, предание, и именно устное, было источником, из которого почерпали материал для своих повествований "многие". От кого шло это "предание" - сказано в следующих словах. - Бывшие с самого начала, т. e. с самого начала тех "событий" (ст. 1) или с открытия общественного служения Христа роду человеческому, которое совладает с призванием апостолов (Зигабен ср. Ин XV, 27; Деян I, 21 и сл.). - Очевидцами и служителями слова. Здесь разумеются апостолы и те ученики Христовы, которые сопровождали Христа, начиная с самого выступления Его на общественное служение. Так как они с начала уже были очевидцами всего, что совершал Христос, то они же впоследствии, по вознесении Христа, сделались и проповедниками Евангелия (слова t. logou в смысле "учения" "проповеди" ср. Деян XIV, 25). У синоптиков термин "слово" в смысле обозначения 2-го лица Св. Троицы, как у Ин I, 1, не встречается. Блаж. Феофилакт из этого стиха делает тот вывод, что ев. Лука не принадлежал к числу учеников Христовых, но сделался христианином в позднейшее время. Но он, конечно, мог собрать вполне точные сведения о жизни Христа от Ап. Павла и др. апостолов и родственников Христа (ср. Евc. V, 8).
Adam Clarke: Commentary on the Bible - 1831
1:2: Even as they delivered them unto us, which from the beginning were eye-witnesses - Probably this alludes to the Gospels of Matthew and Mark, which it is likely were written before St. Luke wrote his, and on the models of which he professes to write his own; and απ' αρχης, from the beginning, must mean, from the time that Christ first began to proclaim the glad tidings of the kingdom; and αυτοπται, eye-witnesses, must necessarily signify, those who had been with him from the beginning, and consequently had the best opportunities of knowing the truth of every fact.
Ministers of the word - Του λογου. Some suppose that our blessed Lord is meant by this phrase; as ὁ Λογος, the Word or Logos, is his essential character in Joh 1:1, etc.; but it does not appear that any of the inspired penmen ever use the word in this sense except John himself; for here it certainly means the doctrine of Christ; and in this sense λογος is frequently used both by the evangelists and apostles.
Albert Barnes: Notes on the Bible - 1834
1:2: As they delivered them - As they narrated them. As they gave an account of them.
From the beginning - From the commencement of these things - that is, from the birth of John, or perhaps from the beginning of the ministry of Jesus.
Eye-witnesses - Who had seen those things themselves, and who were therefore proper witnesses.
Ministers of the word - The term "word" here means the "gospel." Luke never uses it, as John does, to denote the second Person of the Trinity. These eye-witnesses and ministers refer, doubtless, to the seventy disciples, to the apostles, and perhaps to other preachers who had gone forth to proclaim the same things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: which: Luk 24:48; Mar 1:1; Joh 15:27; Act 1:3, Act 1:8, Act 1:21, Act 1:22, Act 4:20, Act 10:39-41; Heb 2:3; Pe1 5:1; Jo1 1:1-3
and: Act 26:16; Rom 15:16; Eph 3:7, Eph 3:8, Eph 4:11, Eph 4:12; Col 1:23-25
Geneva 1599
1:2 (b) Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;
(b) Luke was not any eye witness, and therefore it was not he to whom the Lord appeared when Cleopas saw him: and he was taught not only by Paul, but by others of the apostles also.
John Gill
1:2 Even as they delivered them unto us,.... By whom the evangelist means, as appears from the after description of them, the twelve apostles, and seventy disciples; who handed down to others the accounts of the birth, life, and death of Christ; and according to which the above Christians proposed to write:
which from the beginning were eyewitnesses and ministers of the word; either of the Gospel, or rather of Christ himself, the eternal Word of God; for from the beginning of Christ's preaching the Gospel, or as soon as he entered upon his public ministry, he called his apostles, as Simon, Andrew, James, John, &c. and afterwards seventy disciples; who were eyewitnesses of him, of the truth of his incarnation, and of his ministry and miracles; saw, and conversed with him after his resurrection from the dead and beheld his ascension to heaven; and were ministers that were called, qualified, and sent out by him and waited on him, and served him. This shows, as is by some rightly observed, that Luke was not one of the seventy disciples, as some (i) have thought, and as the title of this Gospel, to the Arabic version of it, expresses; for then he would have been an eyewitness himself: nor did he take his account from the Apostle Paul; for he was not a minister of the word from the beginning, but was as one born out of due time,
(i) Epiphan. contra Haeres. l. 2. Haeres. 51. Theophylact. in Argument in Luc.
Robert Jamieson, A. R. Fausset and David Brown
1:2 from the beginning--that is, of His public ministry, as is plain from what follows.
1:31:3: Կա՛մ եղեւ եւ ինձ որ իսկզբանէ զհետ երթեալ էի ամենայնի ճշմարտութեամբ, կարգաւ գրել քեզ՝ քա՛ջդ Թէոփիլէ[956]. [956] Ոմանք. Ամենայն ճշմարտութեամբ։
3 ես էլ, որ սկզբից ստուգութեամբ հետամուտ էի եղել ամէն բանի, կամեցայ կարգով քեզ գրել, ո՛վ գերազանցդ Թէոփիլէ,
3 Ես ալ որ սկիզբէն այն ամէն բաներուն ճշդութեամբ տեղեկացեր էի, յարմար դատեցի կարգաւ գրել քեզի, ո՛վ պատուական Թէոփիլոս,
կամ եղեւ եւ ինձ, որ ի սկզբանէ զհետ երթեալ էի ամենայնի ճշմարտութեամբ, կարգաւ գրել քեզ, քաջդ Թէոփիլէ:

1:3: Կա՛մ եղեւ եւ ինձ որ իսկզբանէ զհետ երթեալ էի ամենայնի ճշմարտութեամբ, կարգաւ գրել քեզ՝ քա՛ջդ Թէոփիլէ[956].
[956] Ոմանք. Ամենայն ճշմարտութեամբ։
3 ես էլ, որ սկզբից ստուգութեամբ հետամուտ էի եղել ամէն բանի, կամեցայ կարգով քեզ գրել, ո՛վ գերազանցդ Թէոփիլէ,
3 Ես ալ որ սկիզբէն այն ամէն բաներուն ճշդութեամբ տեղեկացեր էի, յարմար դատեցի կարգաւ գրել քեզի, ո՛վ պատուական Թէոփիլոս,
zohrab-1805▾ eastern-1994▾ western am▾
1:33: то рассудилось и мне, по тщательном исследовании всего сначала, по порядку описать тебе, достопочтенный Феофил,
1:3  ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε θεόφιλε,
1:3. ἔδοξε (it-thought-unto) κἀμοὶ (unto-and-I) παρηκολουθηκότι (unto-having-had-come-to-path-along-beside-unto) ἄνωθεν (up-unto-which-from) πᾶσιν ( unto-all ) ἀκριβῶς (unto-exacted) καθεξῆς (of-held-down) σοι (unto-thee) γράψαι, (to-have-scribed,"κράτιστε (Most-secured) Θεόφιλε, (Deity-cared,"
1:3. visum est et mihi adsecuto a principio omnibus diligenter ex ordine tibi scribere optime TheophileIt seemed good to me also, having diligently attained to all things from the beginning, to write to thee in order, most excellent Theophilus,
3. it seemed good to me also, having traced the course of all things accurately from the first, to write unto thee in order, most excellent Theophilus;
1:3. so it seemed good to me also, having diligently followed everything from the beginning, to write to you, in an orderly manner, most excellent Theophilus,
1:3. It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,
It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus:

3: то рассудилось и мне, по тщательном исследовании всего сначала, по порядку описать тебе, достопочтенный Феофил,
1:3  ἔδοξε κἀμοὶ παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς καθεξῆς σοι γράψαι, κράτιστε θεόφιλε,
1:3. visum est et mihi adsecuto a principio omnibus diligenter ex ordine tibi scribere optime Theophile
It seemed good to me also, having diligently attained to all things from the beginning, to write to thee in order, most excellent Theophilus,
1:3. so it seemed good to me also, having diligently followed everything from the beginning, to write to you, in an orderly manner, most excellent Theophilus,
1:3. It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3 Рассудилось и мне. По-видимому, написание Евангелия представляется ему собственным делом, делом его произволения. Но на самом деле, по признанию Церкви, им в этом руководил Св. Дух, и евангелист именно исполнял в этом случае таинственное внушение Духа. Затем, по-видимому, он приравнивает себя к тем "многим", о которых он только что сказал. Но на самом деле, несомненно, он решил дать больше того, что дали "многие": иначе ему не нужно бы приниматься и за работу... - По тщательном исследовании всего сначала. Евангелист проверял все, что узнал из предания, показаниями тех лиц, которые принимали участие в описываемых евангельских событиях. Он начинает свое Евангелие не прямо с выступления Христа на проповедь, а гораздо раньше, с самого, так сказать, первоначала (anwqen). И действительно, в первых двух главах он изображает историю рождения Иоанна Предтечи и Господа Иисуса Христа. Наконец, он хочет говорить обо всем (pasin). Этою полнотою и обстоятельностью его Евангелие отличается от написанных раньше его. Может быть, он имеет здесь в виду и Евангелие Марка, которое, - представляя собою воспроизведение рассказов Ап. Петра, которые, конечно, как сказанные по известным случаям, не обнимали всего содержания евангельской истории, - точно также отличается особенною краткостью и пропусками весьма важных отделов (напр., истории детства Христа). - По порядку. Здесь можно видеть указание и на хронологический и на систематический "порядок", но более все-таки ев. этим оттеняет хронологическую последовательность в изложении евангельских событий. - Достопочтенный Феофил. См. введение.
Adam Clarke: Commentary on the Bible - 1831
1:3: Having had perfect understanding - Παρηκολουθηκοτι ανωθεν, Having accurately traced up - entered into the very spirit of the work, and examined every thing to the bottom; in consequence of which investigation, I am completely convinced of the truth of the whole. Though God gives his Holy Spirit to all them who ask him, yet this gift was never designed to set aside the use of those faculties with which he has already endued the soul, and which are as truly his gifts as the Holy Spirit itself is. The nature of inspiration, in the case of St. Luke, we at once discover: he set himself, by impartial inquiry and diligent investigation, to find the whole truth, and to relate nothing but the truth; and the Spirit of God presided over and directed his inquiries, so that he discovered the whole truth, and was preserved from every particle of error.
From the very first - Ανωθεν, from their origin. Some think ανωθεν should, in this place, be translated from above; and that it refers to the inspiration by which St. Luke wrote. I prefer our translation, or, from the origin, which several good critics contend for, and which meaning it has in some of the best Greek writers. See Kypke.
Theophilus - As the literal import of this word is friend of God, Θεου φιλος, some have supposed that under this name Luke comprised all the followers of Christ, to whom, as friends of God, he dedicated this faithful history of the life, doctrine, death, and resurrection of our Lord. But this interpretation appears to have little solidity in it; for, if all the followers of Christ are addressed, why is the singular number used? and what good end could there be accomplished by using a feigned name? Besides, κρατιϚε, most excellent, could never be applied in this way, for it evidently designates a particular person, and one probably distinguished by his situation in life; though this does not necessarily follow from the title, which was often given in the way of friendship. Theophilus appears to have been some very reputable Greek or Roman, who was one of St. Luke's disciples. The first four verses seem a private epistle, sent by the evangelist with this history, which, having been carefully preserved by Theophilus, was afterwards found and published with this Gospel.
Albert Barnes: Notes on the Bible - 1834
1:3: It seemed good - I thought it best; or, I have also determined. It seemed "to be called for" that there should be a full, authentic, and accurate account of these matters.
Having had perfect understanding ... - The literal translation of the original here would be, "having exactly traced everything from the first;" or, "having, by diligent and careful investigation, "followed up" everything to the "source," to obtain an accurate account of the matter." This much better expresses the idea. Luke did not profess to have seen these things, and this expression is designed to show how he acquired his information. It was by "tracing up" every account until he became satisfied of its truth. Here observe,
1. That in religion God does not set aside our natural faculties. He calls us to look at evidence; to examine accounts; to make up our own minds. Nor will any man be convinced of the truth of religion who does "not" make investigation and set himself seriously to the task.
2. We see the nature of Luke's inspiration. It was consistent with his using his natural faculties or his own powers of mind in investigating the truth. God, by His Holy Spirit, presided over his faculties, directed them, and kept him from error.
In order - This word does not indicate that the exact order of time would be observed, for that is not the way in which he writes; but it means distinctly, particularly, in opposition to the confused and broken accounts to which he had referred before.
Most excellent Theophilus - The word Theophilus means "a friend of God," or a pious man; and it has been supposed by some that Luke did not refer to any particular "individual," but to any man that loved God; but there is no reason for this opinion. Significant names were very common, and there is no good reason to doubt that this was some individual known to luk The application of the title "most excellent "proves it further. It would not be given to an unknown man. The title "most excellent" has by some been supposed to be given to express his "character," but it is rather to be considered as denoting rank or office. It occurs only in three other places in the New Testament, and is there given to men "in office" - to Felix and Festus, Act 23:26; Act 24:3; Act 26:25. These titles express no quality of the "men," but belong to the "office;" and we may hence learn that it is not improper for Christians, in giving honor to whom honor is due, to address men in office by their customary titles, even if their moral character be altogether unworthy of it. Who "Theophilus" was is unknown. It is probable that he was some distinguished Roman or Greek who had been converted, who was a friend of Luke, and who had requested an account of these things. It is possible that this preface might have been sent to him as a private letter with the gospel, and Theophilus chose to have them published together.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: seemed: Act 15:19, Act 15:25, Act 15:28; Co1 7:40, Co1 16:12
in: Luk 1:1; Psa 40:5, Psa 50:21; Ecc 12:9; Act 11:4
most: Act 1:1, Act 23:26, Act 24:3, Act 26:25 *Gr.
Geneva 1599
1:3 It seemed good to me also, having had perfect understanding of all things (c) from the very first, to write unto thee in order, (d) most excellent Theophilus,
(c) Luke began his gospel a great deal further in the past than the others did.
(d) It is "most mighty", and therefore Theophilus was a very honourable man, and in a place of great dignity.
John Gill
1:3 It seemed good to me also,.... Being moved to it by the Holy Ghost; for he did not undertake this work of himself, merely by the motion of his own will, but was influenced, and directed to it by the Spirit of God, as well as by him assisted in it:
having had perfect understanding of all things; relating to the subject of this Gospel, concerning the conception, birth, ministry, baptism, and death of John the Baptist; concerning the conception, birth, private and public life of Christ, together with his sufferings, death, resurrection, and ascension. The Syriac and Persic versions refer the word "all" to persons, to the eyewitnesses and ministers of the word; rendering the clause thus, "who have been studiously near to them all": and both senses may be taken in, and the meaning be, that Luke had diligently sought after, and had attained unto a perfect knowledge of all the affairs of Christ; having studiously got into the company of, and intimately conversed with all, or as many as he could, who had seen Christ in the flesh; and were, from the very first of his ministry, attendants on him, that he might have the most certain and exquisite account of things, that could be come at:
from the very first; and to the last; from the conception of John, the forerunner of the Messiah, which is higher than any other evangelist goes, to the ascension of Christ; though some choose to render the word here used, "from above", as it may be, and sometimes is; and may signify, that the evangelist had his perfect knowledge of things by a revelation from above, by divine inspiration; and this moved him to write, and which he mentions, that Theophilus, to whom he writes, and every other reader, may depend, with certainty, on what is said in it. This clause is omitted in the Syriac, Arabic, and Persic versions, but is in all copies, and by all means to be retained: this being the case, these reasons prevailed upon him, as he says,
to write unto thee, in order, most excellent Theophilus; which regards not so much the order of time, which he does not always strictly observe, as the particulars of things, related in order, and with great exactness: who this Theophilus was, to whom he writes his Gospel, cannot be said; by his title, which is such as was given to governors of provinces, as to Felix and Festus, Acts 23:26, he seems to be, or to have been, a civil magistrate in some high office; for though not many rich, and mighty, yet some have been, and are, called by grace. Theophylact (k) says, he was of the order of the senators, and perhaps a nobleman, or prince: however, this name was not a general name, for every "lover of God", as the word signifies, as Salvian (l) thought; but the name of a particular man, who believed in Christ, and was an acquaintance of Luke's; though Epiphanius (m) makes a doubt of it which it should be,
(k) Ut supra. (Epiphan. contra Haeres. l. 2. Haeres. 51. Theophylact. in Argument in Luc.) (l) Salonio Epiat. p. 237. (m) Ut supra. ((m))
John Wesley
1:3 To write in order - St. Luke describes in order of time; first, The acts of Christ; his conception, birth, childhood, baptism, miracles, preaching, passion, resurrection, ascension: then, The acts of the Apostles. But in many smaller circumstances he does not observe the order of time. Most excellent Theophilus - This was the appellation usually given to Roman governors. Theophilus (as the ancients inform us) was a person of eminent quality at Alexandria. In Acts 1:1, St. Luke does not give him that title. He was then probably a private man. After the preface St. Luke gives us the history of Christ, from his coming into the world to his ascension into heaven.
Robert Jamieson, A. R. Fausset and David Brown
1:3 from the very first--that is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone.
in order--or "consecutively"--in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gospels, we see that in some particulars the strict chronological order is not observed in this Gospel.
most excellent--or "most noble"--a title of rank applied by this same writer twice to Felix and once to Festus (Acts 22:26; Acts 24:3; Acts 26:25). It is likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor [WEBSTER and WILKINSON].
1:41:4: զի ծանիցե՛ս զբանիցն՝ որոց աշակերտեցար, զճշմարտութիւնն[957]։ [957] Ոմանք. Զճշմարտութիւն. եւ ոմանք. զճշմարտութեան։
4 որպէսզի ճանաչես ճշմարտութիւնն այն խօսքերի, որոնց աշակերտեցիր:
4 Որպէս զի սորված բաներուդ ստուգութիւնը իմանաս։
զի ծանիցես զբանիցն որոց աշակերտեցար` զճշմարտութիւն:

1:4: զի ծանիցե՛ս զբանիցն՝ որոց աշակերտեցար, զճշմարտութիւնն[957]։
[957] Ոմանք. Զճշմարտութիւն. եւ ոմանք. զճշմարտութեան։
4 որպէսզի ճանաչես ճշմարտութիւնն այն խօսքերի, որոնց աշակերտեցիր:
4 Որպէս զի սորված բաներուդ ստուգութիւնը իմանաս։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: чтобы ты узнал твердое основание того учения, в котором был наставлен.
1:4  ἵνα ἐπιγνῶς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.
1:4. ἵνα (so) ἐπιγνῷς (thou-might-have-had-acquainted-upon) περὶ (about) ὧν ( of-which ) κατηχήθης (thou-was-reverberated-down-unto) λόγων (of-forthees) τὴν (to-the-one) ἀσφάλειαν. (to-an-un-failing-of)
1:4. ut cognoscas eorum verborum de quibus eruditus es veritatemThat thou mayest know the verity of those words in which thou hast been instructed.
4. that thou mightest know the certainty concerning the things wherein thou wast instructed.
1:4. so that you might know the truthfulness of those words by which you have been instructed.
1:4. That thou mightest know the certainty of those things, wherein thou hast been instructed.
That thou mightest know the certainty of those things, wherein thou hast been instructed:

4: чтобы ты узнал твердое основание того учения, в котором был наставлен.
1:4  ἵνα ἐπιγνῶς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν.
1:4. ut cognoscas eorum verborum de quibus eruditus es veritatem
That thou mayest know the verity of those words in which thou hast been instructed.
1:4. so that you might know the truthfulness of those words by which you have been instructed.
1:4. That thou mightest know the certainty of those things, wherein thou hast been instructed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4 Чтобы ты узнал, т. е. узнал самым определенным образом (epignwV, ср. Мф ХI, 71; 1Кор.XIII, 12). - Твердое основание - непоколебимость (asfaleian). Здесь речь не о том, чтобы тогда возбуждалось сомнение относительно фактов евангельской истории со стороны их действительности или правильного освещения в предании, но о том, что учения (logoi - по-русски неточно: учение), которые усвоил Феофил, были бы представлены в их несокрушимой истинности. В самом деле, христианское учение основывается на истории и в истории же находит для себя подтверждение. - В котором был наставлен. Феофил таким образом был уже просвещен христианством, но, очевидно, ему не доставало еще точного знания истории жизни и учения Христа.
Adam Clarke: Commentary on the Bible - 1831
1:4: Wherein thou hast been instructed - Κατηχηθης - In which thou hast been catechized. It appears that Theophilus had already received the first elements of the Christian doctrine, but had not as yet been completely grounded in them. That he might know the certainty of the things in which he had been thus catechized, by having all the facts and their proofs brought before him in order, the evangelist sent him this faithful and Divinely inspired narrative. Those who content themselves with that knowledge of the doctrines of Christ which they receive from catechisms and schoolmasters, however important these elementary instructions may be, are never likely to arrive at such a knowledge of the truth as will make them wise unto salvation, or fortify them against the attacks of infidelity and irreligion. Every man should labor to acquire the most correct knowledge, and indubitable certainty, of those doctrines on which he stakes his eternal salvation. Some suppose that St. Luke refers here to the imperfect instruction which Theophilus had received from the defective Gospels to which he refers in Luk 1:1.
Albert Barnes: Notes on the Bible - 1834
1:4: The certainty - Have full evidence or proof of.
Been instructed - By the preachers of the gospel. The original word is the one from which is derived our word "catechism - been catechized;" but it does not denote here the "manner" in which the instruction was imparted, as it does with us, but simply the fact that he had been taught those things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: Joh 20:31; Pe2 1:15, Pe2 1:16
Geneva 1599
1:4 That thou mightest (e) know the certainty of those things, wherein thou hast been instructed.
(e) Have fuller knowledge of those things which you know only partially.
John Gill
1:4 That thou mightest know the certainty,.... The end the evangelist had in writing this Gospel, and sending it to Theophilus, was, that he might be more strongly assured of and more firmly established in the truths of the Gospel. The Vulgate Latin, Syriac, and Arabic versions render it, "that thou mightest know the truth"; that is, the certain truth of things: the truth he did in some measure know before, but Luke's view was, that he might have a more certain knowledge of it; both truth, and the certainty of it may be intended: so the Hebrew word, signifies both truth and firmness; and the word here used signifies such a certain evidence of things, as may be safely depended on; even
of those things, wherein thou hast been instructed; or catechised, signifying, that he had been hitherto taught, as a catechumen, the rudiments, and first principles of the Christian religion, by word of mouth; and he had taken them in upon the evidence they came with, and the authority of those that instructed him in them; and now he sent him in writing this account, to increase his knowledge, strengthen his faith, and to give him such a sure proof of things, as might preserve him safe in the belief of them, from all doubting and defection. Having finished his preface, he proceeds to the narrative itself, which begins as follows.
Robert Jamieson, A. R. Fausset and David Brown
1:4 that thou mightest know--"know thoroughly."
hast been instructed--orally instructed--literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.
1:51:5: Եւ եղեւ յաւուրս Հերովդի արքայի Հրեաստանի, քահանա՛յ ոմն՝ անուն Զաքա՛րիա ՚ի դասակարգէ՛ Աբիայ. եւ կին նորա ՚ի դստերա՛ց Ահարովնի, եւ անուն նորա Եղիսաբե՛թ։
5 Հրէաստանի Հերովդէս թագաւորի օրով, Աբիայի քահանայական ընտանիքից Զաքարիա անունով մի քահանայ կար, որի կինը Ահարոնի դստրերից էր. նրա անունը Եղիսաբեթ էր:
5 Հրէաստանի Հերովդէս թագաւորին օրերը Աբիայի դասակարգութենէն Զաքարիա անունով քահանայ մը կար, որուն կինը Ահարոնին աղջիկներէն էր եւ անունը՝ Եղիսաբէթ։
Եւ եղեւ յաւուրս Հերովդի արքայի Հրէաստանի, քահանայ ոմն անուն Զաքարիա ի դասակարգէ Աբիայ, եւ կին նորա ի դստերաց Ահարովնի, եւ անուն նորա Եղիսաբեթ:

1:5: Եւ եղեւ յաւուրս Հերովդի արքայի Հրեաստանի, քահանա՛յ ոմն՝ անուն Զաքա՛րիա ՚ի դասակարգէ՛ Աբիայ. եւ կին նորա ՚ի դստերա՛ց Ահարովնի, եւ անուն նորա Եղիսաբե՛թ։
5 Հրէաստանի Հերովդէս թագաւորի օրով, Աբիայի քահանայական ընտանիքից Զաքարիա անունով մի քահանայ կար, որի կինը Ահարոնի դստրերից էր. նրա անունը Եղիսաբեթ էր:
5 Հրէաստանի Հերովդէս թագաւորին օրերը Աբիայի դասակարգութենէն Զաքարիա անունով քահանայ մը կար, որուն կինը Ահարոնին աղջիկներէն էր եւ անունը՝ Եղիսաբէթ։
zohrab-1805▾ eastern-1994▾ western am▾
1:55: Во дни Ирода, царя Иудейского, был священник из Авиевой чреды, именем Захария, и жена его из рода Ааронова, имя ей Елисавета.
1:5  ἐγένετο ἐν ταῖς ἡμέραις ἡρῴδου βασιλέως τῆς ἰουδαίας ἱερεύς τις ὀνόματι ζαχαρίας ἐξ ἐφημερίας ἀβιά, καὶ γυνὴ αὐτῶ ἐκ τῶν θυγατέρων ἀαρών, καὶ τὸ ὄνομα αὐτῆς ἐλισάβετ.
1:5. ΕΓΕΝΕΤΟ ( It-had-became ) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) Ἡρῴδου (of-a-Herodes) βασιλέως (of-a-ruler-of) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia,"ἱερεύς (a-sacreder-of) τις (a-one) ὀνόματι (unto-a-name) Ζαχαρίας (a-Zacharias,"ἐξ (out) ἐφημερίας (of-a-daying-upon-unto) Ἀβιά, (of-an-Abia,"καὶ (and) γυνὴ (a-woman) αὐτῷ (unto-it) ἐκ (out) τῶν (of-the-ones) θυγατέρων (of-daughters) Ἀαρών, (of-an-Aaron,"καὶ (and) τὸ (the-one) ὄνομα (a-name) αὐτῆς (of-it) Ἐλεισάβετ. (an-Eleisabet)
1:5. fuit in diebus Herodis regis Iudaeae sacerdos quidam nomine Zaccharias de vice Abia et uxor illi de filiabus Aaron et nomen eius ElisabethThere was in the days of Herod, the king of Judea, a certain priest named Zachary, of the course of Abia: and his wife was of the daughters of Aaron, and her name Elizabeth.
5. There was in the days of Herod, king of Judaea, a certain priest named Zacharias, of the course of Abijah: and he had a wife of the daughters of Aaron, and her name was Elisabeth.
1:5. There was, in the days of Herod, king of Judea, a certain priest named Zechariah, of the section of Abijah, and his wife was of the daughters of Aaron, and her name was Elizabeth.
1:5. There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife [was] of the daughters of Aaron, and her name [was] Elisabeth.
There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife [was] of the daughters of Aaron, and her name [was] Elisabeth:

5: Во дни Ирода, царя Иудейского, был священник из Авиевой чреды, именем Захария, и жена его из рода Ааронова, имя ей Елисавета.
1:5  ἐγένετο ἐν ταῖς ἡμέραις ἡρῴδου βασιλέως τῆς ἰουδαίας ἱερεύς τις ὀνόματι ζαχαρίας ἐξ ἐφημερίας ἀβιά, καὶ γυνὴ αὐτῶ ἐκ τῶν θυγατέρων ἀαρών, καὶ τὸ ὄνομα αὐτῆς ἐλισάβετ.
1:5. fuit in diebus Herodis regis Iudaeae sacerdos quidam nomine Zaccharias de vice Abia et uxor illi de filiabus Aaron et nomen eius Elisabeth
There was in the days of Herod, the king of Judea, a certain priest named Zachary, of the course of Abia: and his wife was of the daughters of Aaron, and her name Elizabeth.
1:5. There was, in the days of Herod, king of Judea, a certain priest named Zechariah, of the section of Abijah, and his wife was of the daughters of Aaron, and her name was Elizabeth.
1:5. There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife [was] of the daughters of Aaron, and her name [was] Elisabeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5 Повествование о зачатии Иоанна Предтечи начинается указанием на время этого события и обозначением лиц, о которых евангелист должен был говорить. - Во дни Ирода - см. Мф II, 1. - Был священник - точнее: выступил, появился в истории (egenetо cp. Мк I, 4). - Священник - в греч. тексте прибавлено здесь слово tiV - некоторый. Из этого с ясностью видно, что Захария не был первосвященником, как предполагали между тем некоторые Учители Церкви. Первосвященника с именем Захарии из времен Ирода не знает и историк иудейский И. Флавий. - Из Авиевой чреды. Давид установил, чтобы священники, происходившие, как известно, от двоих сыновей Аарона, Елеазара и Ифамара, поочередно совершали служение в храме. Череда, к которой принадлежал Захария, приходилась восьмой в числе всех 24-х черед. Каждая череда отправляла священнослужение в течение восьми дней - от одной субботы до другой. Священники при этом каждый день менялись (на это указывает и название череды efhmeria, т. е. поденное служение). (Ср. 1Пар. гл. XXIV). - Именем Захария. Имя Захария в перев. с евр. означает "тот, о ком вспомнил Иегова". - И жена его... И по отцу, и по матери Иоанн, таким образом, происходил из рода Ааронова и, следов., имел полное право стать священником. Имя Елизавета в перев. с евр. означает "клятва Божия". Так называлась и жена Аарона (Исх VI, 23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 There was in the days of Herod, the king of Judæa, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6 And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. 8 And it came to pass, that while he executed the priest's office before God in the order of his course, 9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. 10 And the whole multitude of the people were praying without at the time of incense. 11 And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. 12 And when Zacharias saw him, he was troubled, and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. 14 And thou shalt have joy and gladness; and many shall rejoice at his birth. 15 For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb. 16 And many of the children of Israel shall he turn to the Lord their God. 17 And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 18 And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. 19 And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings. 20 And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple. 22 And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. 23 And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. 24 And after those days his wife Elisabeth conceived, and hid herself five months, saying, 25 Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men.

The two preceding evangelists had agreed to begin the gospel with the baptism of John and his ministry, which commenced about six months before our Saviour's public ministry (and now, things being near a crisis, six months was a deal of time, which before was but a little), and therefore this evangelist, designing to give a more particular account than had been given of our Saviour's conception and birth, determines to do so of John Baptist, who in both was his harbinger and forerunner, the morning-star to the Sun of righteousness. The evangelist determines thus, not only because it is commonly reckoned a satisfaction and entertainment to know something of the original extraction and early days of those who afterwards prove great men, but because in the beginning of these there were many things miraculous, and presages of what they afterwards proved. In these verses our inspired historian begins as early as the conception of John Baptist. Now observe here,

I. The account given of his parents (v. 5): They lived in the days of Herod the king, who was a foreigner, and a deputy for the Romans, who had lately made Judea a province of the empire. This is taken notice of to show that the sceptre was quite departed from Judah, and therefore that now was the time for Shiloh to come, according to Jacob's prophecy, Gen. xlix. 10. The family of David was now sunk, when it was to rise, and flourish again, in the Messiah. Note, None ought to despair of the reviving and flourishing of religion, even when civil liberties are lost. Israel enslaved, yet then comes the glory of Israel.

Now the father of John Baptist was a priest, a son of Aaron; his name Zacharias. No families in the world were ever so honoured of God as those of Aaron and David; with one was made the covenant of priesthood, with the other that of royalty; they had both forfeited their honour, yet the gospel again puts honour upon both in their latter days, on that of Aaron in John Baptist, on that of David in Christ, and then they were both extinguished and lost. Christ was of David's house, his forerunner of Aaron's; for his priestly agency and influence opened the way to his kingly authority and dignity. This Zacharias was of the course of Abia. When in David's time the family of Aaron was multiplied, he divided them into twenty-four courses, for the more regular performances of their office, that it might never be either neglected for want of hands or engrossed by a few. The eighth of those was that of Abia (1 Chron. xxiv. 10), who was descended from Eleazar, Aaron's eldest son; but Dr. Lightfoot suggests that many of the families of the priests were lost in the captivity, so that after their return they took in those of other families, retaining the names of the heads of the respective courses. The wife of this Zacharias was of the daughters of Aaron too, and her name was Elisabeth, the very same name with Elisheba the wife of Aaron, Exod. vi. 23. The priests (Josephus saith) was very careful to marry within their own family, that they might maintain the dignity of the priesthood and keep it without mixture.

Now that which is observed concerning Zacharias and Elisabeth is,

1. That they were a very religious couple (v. 6): They were both righteous before God; they were so in his sight whose judgment, we are sure, is according to truth; they were sincerely and really so. They are righteous indeed that are so before God, as Noah in his generation, Gen. vii. 1. They approved themselves to him, and he was graciously pleased to accept them. It is a happy thing when those who are joined to each other in marriage are both joined to the Lord; and it is especially requisite that the priests, the Lord's ministers, should with their yoke-fellows be righteous before God, that they may be examples to the flock, and rejoice their hearts. They walked in all the commandments and ordinances of the Lord, blameless. (1.) Their being righteous before God was evidenced by the course and tenour of their conversations; they showed it, not by their talk, but by their works; by the way they walked in and the rule they walked by. (2.) They were of a piece with themselves; for their devotions and their conversations agreed. They walked not only in the ordinances of the Lord, which related to divine worship, but in the commandments of the Lord, which have reference to all the instances of a good conversation, and must be regarded. (3.) They were universal in their obedience; not that they never did in any thing come short of their duty, but it was their constant care and endeavor to come up to it. (4.) Herein, though they were not sinless, yet they were blameless; nobody could charge them with any open scandalous sin; they lived honestly and inoffensively, as ministers and their families are in a special manner concerned to do, that the ministry be not blamed in their blame.

2. That they had been long childless, v. 7. Children are a heritage of the Lord. But there are many of his heirs in a married state, that yet are denied this heritage; they are valuable desirable blessings; yet many there are, who are righteous before God, and, if they had children, would bring them up in his fear, who yet are not thus blessed, while the men of this world are full of children (Ps. xvii. 14), and send forth their little ones like a flock, Job xxi. 11. Elisabeth was barren, and they began to despair of ever having children, for they were both now well stricken in years, when the women that have been most fruitful leave off bearing. Many eminent persons were born of mothers that had been long childless, as Isaac, Jacob, Joseph, Samson, Samuel, and so here John Baptist, to make their birth the more remarkable and the blessing of it the more valuable to their parents, and to show that when God keeps his people long waiting for mercy he sometimes is pleased to recompense them for their patience by doubling the worth of it when it comes.

II. The appearing of an angel to his father Zacharias, as he was ministering in the temple, v. 8-11. Zechariah the prophet was the last of the Old Testament that was conversant with angels, and Zacharias the priest the first in the New Testament. Observe,

1. How Zacharias was employed in the service of God (v. 8): He executed the priest's office, before God, in the order of his course; it was his week of waiting, and he was upon duty. Though his family was not built up, or made to grow, yet he made conscience of doing the work of his own place and day. Though we have not desired mercies, yet we must keep close to enjoined services; and, in our diligent and constant attendance on them, we may hope that mercy and comfort will come at last. Now it fell to Zacharias's lot to burn incense morning and evening for that week of his waiting, as other services fell to other priests by lot likewise. The services were directed by lot, that some might not decline them and others engross them, and that, the disposal of the lot being from the Lord, they might have the satisfaction of a divine call to the work. This was not the high priest burning incense on the day of atonement, as some have fondly imagined, who have thought by that to find out the time of our Saviour's birth; but it is plain that it was the burning of the daily incense at the altar of incense (v. 11), which was in the temple (v. 9), not in the most holy place, into which the high priest entered. The Jews say that one and the same priest burned not incense twice in all his days (there were such a multitude of them), at least never more than one week. It is very probable that this was upon the sabbath day, because there was a multitude of people attending (v. 10), which ordinarily was not on a week day; and thus God usually puts honour upon his own day. And then if Dr. Lightfoot reckon, with the help of the Jewish calendars, that this course of Abia fell on the seventeenth day of the third month, the month Sivan, answering to part of May and part of June, it is worth observing that the portions of the law and the prophets which were read this day in synagogues were very agreeable to that which was doing in the temple; namely, the law of the Nazarites (Num. vi.), and the conception of Samson, Judg. xiii.

While Zacharias was burning incense in the temple, the whole multitude of the people were praying without, v. 10. Dr. Lightfoot says that there were constantly in the temple, at the hour of prayer, the priests of the course that then served, and, if it were the sabbath day, those of that course also that had been in waiting the week before, and the Levites that served under the priests, and the men of the station, as the Rabbin call them, who were the representatives of the people, in putting their hands upon the head of the sacrifices, and many besides, who, moved by devotion, left their employments, for that time, to be present at the service of God; and those would make up a great multitude, especially on sabbaths and feast-days: now these all addressed themselves to their devotions (in mental prayer, for their voice was not heard), when by the tinkling of a bell they had notice that the priest was gone in to burn incense. Now observe here, (1.) That the true Israel of God always were a praying people; and prayer is the great and principal piece of service by which we give honour to God, fetch in favours from him, and keep up our communion with him. (2.) That then, when ritual and ceremonial appointments were in full force, as this of burning incense, yet moral and spiritual duties were required to go along with them, and were principally looked at. David knew that when he was at a distance from the altar his prayer might be heard without incense, for it might be directed before God as incense, Ps. cxli. 2. But, when he was compassing the altar, the incense could not be accepted without prayer, any more than the shell without the kernel. (3.) That is not enough for us to be where God is worshipped, if our hearts do not join in the worship, and go along with the minister, in all the parts of it. If he burn the incense ever so well, in the most pertinent, judicious, lively prayer, if we be not at the same time praying in concurrence with him, what will it avail us? (4.) All the prayers we offer up to God here in his courts are acceptable and successful only in virtue of the incense of Christ's intercession in the temple of God above. To this usage in the temple-service there seems to be an allusion (Rev. viii. 1, 3, 4), where we find that there was silence in heaven, as there was in the temple, for half an hour, while the people were silently lifting up their hearts to God in prayer; and that there was an angel, the angel of the covenant, who offered up much incense with the prayers of all saints before the throne. We cannot expect an interest in Christ's intercession if we do not pray, and pray with our spirits, and continue instant in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring in an answer of peace, but through the mediation of Christ, who ever lives, making intercession.

2. How, when he was thus employed, he was honoured with a messenger, a special messenger sent from heaven to him (v. 11): There appeared unto him an angel of the Lord. Some observe, that we never read of an angel appearing in the temple, with a message from God, but only this one to Zacharias, because there God had other ways of making known his mind, as the Urim and Thummim, and by a still small voice from between the cherubim; but the ark and the oracle were wanting in the second temple, and therefore, when an express was to be sent to a priest in the temple, an angel was to be employed in it, and thereby the gospel was to be introduced, for that, as the law, was given at first very much by the ministry of angels, the appearance of which we often read of in the Gospels and the Acts, though the design both of the law and of the gospel, when brought to perfection, was to settle another way of correspondence, more spiritual, between God and man. This angel stood on the right side of the altar of incense, the north side of it, saith Dr. Lightfoot, on Zacharias's right hand; compare this with Zech. iii. 1, where Satan stands at the right hand of Joshua the priest, to resist him; but Zacharias had a good angel standing at his right hand, to encourage him. Some think that this angel appeared coming out of the most holy place, which led him to stand at the right side of the altar.

3. What impression this made upon Zacharias (v. 12): When Zacharias saw him, it was a surprise upon him, even to a degree of terror, for he was troubled, and fear fell upon him, v. 12. Though he was righteous before God, and blameless in his conversation, yet he could not be without some apprehensions at the sight of one whose visage and surrounding lustre bespoke him more than human. Ever since man sinned, his mind has been unable to bear the glory of such revelations and his conscience afraid of evil tidings brought by them; even Daniel himself could not bear it, Dan. x. 8. And for this reason God chooses to speak to us by men like ourselves, whose terror shall not make us afraid.

III. The message which the angel had to deliver to him, v. 13. He began his message, as angels generally did, with, Fear not. Perhaps it had never been Zacharias's lot to burn incense before; and, being a very serious conscientious man, we may suppose him full of care to do it well, and perhaps when he saw the angel he was afraid lest he came to rebuke him for some mistake or miscarriage; "No," saith the angel, "fear not; I have no ill tidings to bring thee from heaven. Fear not, but compose thyself, that thou mayest with a sedate and even spirit receive the message I have to deliver thee." Let us see what that is.

1. The prayers he has often made shall now receive an answer of peace: Fear not, Zacharias, for thy prayer is heard. (1.) If he means his particular prayer for a son to build up his family, it must be the prayers he had formerly made for that mercy, when he was likely to have children; but we may suppose, now that he and his wife were both well stricken in years, as they had done expecting it, so they had done praying for it: like Moses, it sufficeth them, and they speak no more to God of that matter, Deut. iii. 26. But God will now, in giving this mercy, look a great way back to the prayers that he had made long since for and with his wife, as Isaac for and with his, Gen. xxv. 21. Note, Prayers of faith are filed in heaven, and are not forgotten, though the thing prayed for is not presently given in. Prayers made when we were young and coming into the world may be answered when we are old and going out of the world. But, (2.) If he means the prayers he was now making, and offering up with his incense, we may suppose that those were according to the duty of his place, for the Israel of God and their welfare, and the performance of the promises made to them concerning the Messiah and the coming of his kingdom: "This prayer of thine is now heard: for thy wife shall shortly conceive him that is to be the Messiah's forerunner." Some of the Jewish writers themselves say that the priest, when he burnt incense, prayed for the salvation of the whole world; and now that prayer shall be heard. Or, (3.) In general, "The prayers thou now makest, and all thy prayers, are accepted of God, and come up for a memorial before him" (as the angel said to Cornelius, when he visited him at prayer, Acts x. 30, 31); "and this shall be the sign that thou are accepted of God, Elisabeth shall bear thee a son." Note, it is very comfortable to praying people to know that their prayers are heard; and those mercies are doubly sweet that are given in answer to prayer.

2. He shall have a son in his old age, by Elisabeth his wife, who had been long barren, that by his birth, which was next to miraculous, people might be prepared to receive and believe a virgin's bringing forth of a son, which was perfectly miraculous. He is directed what name to give his son: Call him John, in Hebrew Johanan, a name we often meet in the Old Testament: it signifies gracious. The priests must beseech God that he will be gracious (Mal. i. 9), and must so bless the people, Num. vi. 25. Zacharias was now praying thus, and the angel tells him that his prayer is heard, and he shall have a son, whom, in token of an answer to his prayer, he shall call Gracious, or, The Lord will be gracious, Isa. xxx. 18, 19.

3. This son shall be the joy of his family and of all his relations, v. 14. He shall be another Isaac, thy laughter; and some think that is partly intended in his name, John. He shall be a welcome child. Thou for thy part shall have joy and gladness. Note, Mercies that have been long waited for, when they come at last, are the more acceptable. "He shall be such a son as thou shalt have reason to rejoice in; many parents, if they could foresee what their children will prove, instead of rejoicing at their birth, would wish they had never been; but I will tell thee what thy son will be, and then thou wilt not need to rejoice with trembling at his birth, as the best must do, but mayest rejoice with triumph at it." Nay, and many shall rejoice at his birth; all the relations of the family will rejoice in it, and all its well-wishers, because it is for the honour and comfort of the family, v. 58. All good people will rejoice that such a religious couple as Zacharias and Elisabeth have a son, because they will give him a good education, such as, it may be hoped, will make him a public blessing to his generation. Yea, and perhaps many shall rejoice by an unaccountable instinct, as a presage of the joyous days the gospel will introduce.

4. This son shall be a distinguished favourite of Heaven, and a distinguished blessing to the earth. The honour of having a son is nothing to the honour of having such a son.

(1.) He shall be great in the sight of the Lord; those are great indeed that are so in God's sight, not those that are so in the eye of a vain and carnal world. God will set him before his face continually, will employ him in his work and send him on his errands; and that shall make him truly great and honourable. He shall be a prophet, yea more than a prophet, and upon that account as great as any that every were born of women, Matt. xi. 11. He shall live very much retired from the world, out of men's sight, and, when he makes a public appearance, it will be very mean; but he shall be much, he shall be great, in the sight of the Lord.

(2.) He shall be a Nazarite, set apart to God from every thing that is polluting; in token of this, according to the law of Nazariteship, he shall drink neither wine nor strong drink,--or, rather, neither old wine nor new; for most think that the word here translated strong drink signifies some sort of wine, perhaps those that we call made wines, or any thing that is intoxicating. He shall be, as Samson was by the divine precept (Judg. xiii. 7), and Samuel by his mother's vow (1 Sam. i. 11), a Nazarite for life. It is spoken of as a great instance of God's favour to his people that he raised up of their sons for prophets, and their young men for Nazarites (Amos ii. 11), as if those that were designed for prophets were trained up under the discipline of the Nazarites; Samuel and John Baptist were; which intimates that those that would be eminent servants of God, and employed in eminent services, must learn to live a life of self-denial and mortification, must be dead to the pleasures of sense, and keep their minds from every thing that is darkening and disturbing to them.

(3.) He shall be abundantly fitted and qualified for those great and eminent services to which in due time he shall be called: He shall be filled with the Holy Ghost, even from his mother's womb, and as soon as it is possible he shall appear to have been so. Observe, [1.] Those that would be filled with the Holy Ghost must be sober and temperate, and very moderate in the use of wine and strong drink; for that is it that fits him for this. Be not drunk with wine, but be filled with the Spirit, with which that is not consistent, Eph. v. 18. [2.] It is possible that infants may be wrought upon by the Holy Ghost, even from their mother's womb; for John Baptist even then was filled with the Holy Ghost, who took possession of his heart betimes; and an early specimen was given of it, when he leaped in his mother's womb for joy, at the approach of the Saviour; and afterwards it appeared very early that he was sanctified. God had promised to pour out his Spirit upon the seed of believers (Isa. xliv. 3), and their first springing up in a dedication of themselves betimes to God is the fruit of it, v. 4, 5. Who then can forbid water, that they should not be baptized who for aught we know (and we can say no more of the adult, witness Simon Magus) have received the Holy Ghost as well as we, and have the seeds of grace sown in their hearts? Acts x. 47.

(4.) He shall be instrumental for the conversion of many souls to God, and the preparing of them to receive and entertain the gospel of Christ, v. 16, 17.

[1.] He shall be sent to the children of Israel, to the nation of the Jews, to whom the Messiah also was first sent, and not to the Gentiles; to the whole nation, and not the family of the priests only, with which, though he was himself of that family, we do not find he had any particular intimacy or influence.

[2.] He shall go before the Lord their God, that is, before the Messiah, whom they must expect to be, not their king, in the sense wherein they commonly take it, a temporal prince to their nation, but their Lord and their God, to rule and defend, and serve them in a spiritual way by his influence on their hearts. Thomas knew this, when he said to Christ, My Lord and my God, better than Nathanael did, when he said, Rabbi, thou are the king of Israel. John shall go before him, a little before him, to give notice of his approach, and to prepare people to receive him.

[3.] He shall go in the spirit and power of Elias. That is, First, He shall be such a man as Elias was, and do such work as Elias did,--shall, like him, preach the necessity of repentance and reformation to a very corrupt and degenerate age,--shall, like him, be bold and zealous in reproving sin and witnessing against it even in the greatest, and be hated and persecuted for it by a Herod and his Herodias, as Elijah was by an Ahab and his Jezebel. He shall be carried on in his work, as Elijah was, by a divine spirit and power, which shall crown his ministry with wonderful success. As Elias went before the writing prophets of the Old Testament, and did as it were usher in that signal period of the Old-Testament dispensation by a little writing of his own (2 Chron. xxi. 12), so John Baptist went before Christ and his apostles, and introduced the gospel dispensation by preaching the substance of the gospel doctrine and duty, Repent, with an eye to the kingdom of heaven. Secondly, He shall be that very person who was prophesied of by Malachi under the name of Elijah (Mal. iv. 5), who should be sent before the coming of the day of the Lord. Behold, I send you a prophet, even Elias, not Elias the Tishbite (as the LXX. has corruptly read it, to favour the Jews' traditions), but a prophet in the spirit and power of Elias, as the angel here expounds it.

[4.] He shall turn many of the children of Israel to the Lord their God, shall incline their hearts to receive the Messiah, and bid him welcome, by awakening them to a sense of sin and a desire of righteousness. Whatever has a tendency to turn us from iniquity, as John's preaching and baptism had, will turn us to Christ as our Lord and our God; for those who through grace are wrought upon to shake off the yoke of sin, that is, the dominion of the world and the flesh, will soon be persuaded to take upon them the yoke of the Lord Jesus.

[5.] Hereby he shall turn the hearts of the fathers to the children, that is, of the Jews to the Gentiles; shall help to conquer the rooted prejudices which the Jews have against the Gentiles, which was done by the gospel, as far as it prevailed, and was begun to be done by John Baptist, who came for a witness, that all through him might believe, who baptized and taught Roman soldiers as well as Jewish Pharisees, and who cured the pride and confidence of those Jews who gloried in their having Abraham to their father, and told them that God would out of stones raise up children unto Abraham (Matt. iii. 9), which would tend to cure their enmity to the Gentiles. Dr. Lightfoot observes, It is the constant usage of the prophets to speak of the church of the Gentiles as children to the Jewish church, Isa. liv. 5, 6, 13; lx. 4, 9; lxii. 5; lxvi. 12. When the Jews that embraced the faith of Christ were brought to join in communion with the Gentiles that did so too, then the heart of the fathers was turned to the children. And he shall turn the disobedient to the wisdom of the just, that is, he shall introduce the gospel, by which the Gentiles, who are now disobedient, shall be turned, no so much to their fathers the Jews, but to the faith of Christ, here called the wisdom of the just, in communion with the believing Jews; or thus, He shall turn the hearts of the fathers with the children, that is, the hearts of old and young, shall be instrumental to bring some of every age to be religious, to work a great reformation in the Jewish nation, to bring them off from a ritual traditional religion which that had rested in, and to bring them up to substantial serious godliness: and the effect of this will be, that enmities will be slain and discord made to cease; and they are at variance, being united in his baptism, will be better reconciled one to another. This agrees with the account Josephus gives of John Baptist, Antiq. 18. 117-118. "That he was a good man, and taught the Jews the exercise of virtue, in piety towards God, and righteous towards one another, and that they should convene and knit together in baptism." And he saith, "The people flocked after him, and were exceedingly delighted in his doctrine." Thus he turned the hearts of fathers and children to God and to one another, by turning the disobedient to the wisdom of the just. Observe, First, True religion is the wisdom of just men, in distinction from the wisdom of the world. It is both our wisdom and our duty to be religious; there is both equity and prudence in it. Secondly, It is not possible but that those who have been unbelieving and disobedient may be turned to the wisdom of the just; divine grace can conquer the greatest ignorance and prejudice. Thirdly, The great design of the gospel is to bring people home to God, and to bring them nearer to one another; and on this errand John Baptist is sent. In the mention that is twice made of his turning people, there seems to be an allusion to the name of the Tishbite, which is given to Elijah, which, some think, does not denote the country or city he was of, but has an appellative signification, and therefore the render it Elijah the converter, one that was much employed, and very successful, in conversion-work. The Elias of the New Testament is therefore said to turn or convert many to the Lord their God.

[6.] Hereby he shall make ready a people prepared for the Lord, shall dispose the minds of people to receive the doctrine of Christ, that thereby they may be prepared for the comforts of his coming. Note, First, All that are to be devoted to the Lord, and made happy in him, must first be prepared and made ready for him. We must be prepared by grace in this world for the glory in the other, by the terrors of the law for the comforts of the gospel, by the spirit of bondage for the Spirit of adoption. Secondly, Nothing has a more direct tendency to prepare people for Christ than the doctrine of repentance received and submitted to. When sin is thereby made grievous, Christ will become very precious.

IV. Zacharias's unbelief of the angel's prediction, and the rebuke he was laid under for that unbelief. He heard all that the angel had to say, and should have bowed his head, and worshipped the Lord, saying, Be it unto thy servant according to the word which thou hast spoken; but it was not so. We are here told,

1. What his unbelief spoke, v. 18. He said to the angel, Whereby shall I know this? This was not a humble petition for the confirming of his faith, but a peevish objection against what was said to him as altogether incredible; as if he should say, "I can never be made to believe this." He could not but perceive that it was an angel that spoke to him; the message delivered, having reference to the Old-Testament prophecies, carried much of its own evidence along with it. There are many instances in the Old Testament of those that had children when they were old, yet he cannot believe that he shall have this child of promise: "For I am an old man, and my wife hath not only been all her days barren, but is now well stricken in years, and not likely ever to have children." Therefore he must have a sign given him, or he will not believe. Though the appearance of an angel, which had long been disused in the church, was sign enough,--though he had this notice given him in the temple, the place of God's oracles, where he had reason to think no evil angel would be permitted to come,--though it was given him when he was praying, and burning incense,--and though a firm belief of that great principle of religion that God has an almighty power, and with him nothing is impossible, which we ought not only to know, but to teach others, was enough to silence all objections,--yet, considering his own body and his wife's too much, unlike a son of Abraham, he staggered at the promise, Rom. iv. 19, 20.

2. How his unbelief was silenced, and he silenced for it.

(1.) The angel stops his mouth, by asserting his authority. Doth he ask, Whereby shall I know this? Let him know it by this, I am Gabriel, v. 19. He puts his name to his prophecy, doth as it were sign it with his own hand, teste meipso--take my word for it. Angels have sometimes refused to tell their names, as to Manoah and his wife; but his angel readily saith, I am Gabriel, which signifies the power of God, or the mighty one of God, intimating that the God who bade him say this was able to make it good. He also makes himself known by this name to put him in mind of the notices of the Messiah's coming sent to Daniel by the man Gabriel, Dan. viii. 16; ix. 21. "I am the same that was sent then, and am sent now in pursuance of the same intention." He is Gabriel, who stands in the presence of God, an immediate attendant upon the throne of God. The prime ministers of state in the Persian court are described by this, that they saw the king's face, Esth. i. 14. "Though I am now talking with thee here, yet I stand in the presence of God. I know his eye is upon me, and I dare not say any more than I have warrant to say. But I declare I am sent to speak to thee, sent on purpose to show thee these glad tidings, which, being so well worthy of all acceptation, thou oughtest to have received cheerfully."

(2.) The angel stops his mouth indeed, by exerting his power: "That thou mayest object no more, behold thou shalt be dumb, v. 20. If thou wilt have a sign for the support of thy faith, it shall be such a one as shall be also the punishment of thine unbelief; thou shalt not be able to speak till the day that these things shall be performed," v. 20. Thou shalt be both dumb and deaf; the same word signifies both, and it is plain that he lost his hearing as well as his speech, for his friends made signs to him (v. 62), as well as he to them, v. 22. Now, in striking him dumb, [1.] God dealt justly with him, because he had objected against God's word. Hence we may take occasion to admire the patience of God and his forbearance toward us, that we, who have often spoken to his dishonour, have not been struck dumb, as Zacharias was, and as we had been if God had dealt with us according to our sins. [2.] God dealt kindly with him, and very tenderly and graciously. For, First, Thus he prevented his speaking any more such distrustful unbelieving words. If he has thought evil, and will not himself lay his hands upon his mouth, nor keep it as with a bridle, God will. It is better not to speak at all than to speak wickedly. Secondly, Thus he confirmed his faith; and, by his being disabled to speak, he is enabled to think the better. If by the rebukes we are under for our sin we be brought to give more credit to the word of God, we have no reason to complain of them. Thirdly, Thus he was kept from divulging the vision, and boasting of it, which otherwise he would have been apt to do, whereas it was designed for the present to be lodged as a secret with him. Fourthly, It was a great mercy that God's words should be fulfilled in their season, notwithstanding his sinful distrust. The unbelief of man shall not make the promises of God of no effect, they shall be fulfilled in their season, and he shall not be for ever dumb, but only till the day that these things shall be performed, and then thy lips shall be opened, that thy mouth may show forth God's praise. Thus, though God chastens the iniquity of his people with the rod, yet his loving kindness he will not take away.

V. The return of Zacharias to the people, and at length to his family, and the conception of this child of promise, the son of his old age.

1. The people staid, expecting Zacharias to come out of the temple, because he was to pronounce the blessing upon them in the name of the Lord; and, though he staid beyond the usual time, yet they did not, as is too common in Christian congregations, hurry away without the blessing, but waited for him, marvelling that he tarried so long in the temple, and afraid let something was amiss, v. 21.

2. When he came out, he was speechless, v. 22. He was now to have dismissed the congregation with a blessing, but was dumb and not able to do it, that the people may be minded to expect the Messiah, who can command the blessing, who blesseth indeed, and in whom all the nations of the earth are blessed. Aaron's priesthood is now shortly to be silenced and set aside, to make way for the bringing in of a better hope.

3. He made a shift to give them to understand that he had seen a vision, by some awful signs he made, for he beckoned to them, and remained speechless, v. 22. This represents to us the weakness and deficiency of the Levitical priesthood, in comparison with Christ's priesthood and the dispensation of the gospel. The Old Testament speaks by signs, gives us some intimations of divine and heavenly things, but imperfect and uncertain; it beckons to us, but remains speechless. It is the gospel that speaks to us articulately, and gives us a clear view of that which the Old Testament was seen through a glass darkly.

4. He staid out the days of his ministration; for, his lot being to burn incense, he could do that, though he was dumb and deaf. When we cannot perform the service of God so well as we would, yet, if we perform it as well as we can, God will accept of us in it.
Adam Clarke: Commentary on the Bible - 1831
1:5: In the days of Herod, the king - This was Herod, surnamed the Great, the son of Antipater, an Idumean by birth, who had professed himself a proselyte to the Jewish religion, but regarded no religion, farther than it promoted his secular interests and ambition. Thus, for the first time, the throne of Judah was filled by a person not of Jewish extraction, who had been forced upon the people by the Roman government. Hence it appears plain that the prophecy of Jacob, Gen 49:10, was now fulfilled; for the scepter had departed from Judah: and now was the time, according to another prophecy, to look for the governor from Bethlehem, who should rule and feed the people of Israel: Mic 5:1, Mic 5:2. See a large account of the family of the Herods, in the note on Mat 2:1 (note). This was before Christ six years.
The course of Abiah - When the sacerdotal families grew very numerous, so that all could not officiate together at the tabernacle, David divided them into twenty-four classes, that they might minister by turns, Ch1 24:1, etc., each family serving a whole week, Kg2 11:7; Ch2 23:8. Abiah was the eighth in the order in which they had been originally established: Ch1 24:10. These dates and persons are particularly mentioned as a full confirmation of the truth of the facts themselves; because any person, at the time this Gospel was written, might have satisfied himself by applying to the family of John the Baptist, the family of our Lord, or the surrounding neighbors. What a full proof of the Gospel history! It was published immediately after the time in which these facts took place; and among the very people, thousands of whom had been eye-witnesses of them; and among those, too, whose essential interest it was to have discredited them if they could; and yet, in all that age, in which only they could have been contradicted with advantage, no man ever arose to call them in question! What an absolute proof was this that the thing was impossible; and that the truth of the Gospel history was acknowledged by all who paid any attention to the evidences it produced!
Of the daughters of Aaron - That is, she was of one of the sacerdotal families. This shows that John was most nobly descended: his father was a priest and his mother the daughter of a priest; and thus, both by father and mother, he descended from the family of Amram, of whom came Moses, Aaron, and Miriam, the most illustrious characters in the whole Jewish history.
Albert Barnes: Notes on the Bible - 1834
1:5: In the days of Herod - See the notes at Mat 2:1.
Of the course of Abia - When the priests became so numerous that they could not at once minister at the altar, David divided them into 24 classes or courses, each one of which officiated for a week, 1 Chr. 24. The class or course (shift) of Abia was the "eighth" in order, Ch1 24:10. Compare Ch2 8:14. The word "course" means the same as "class," or order. The Greek-based word "Abia" is the same as the Hebrew-based word "Abijah."
His wife was of the daughters of Aaron - A descendant of Aaron, the first high priest of the Jews; so that "John the Baptist" was descended, on the father's and the mother's side, from priests. Our Saviour was not on either side. John would have been legally entitled to a place among the priests; our Saviour, being of the tribe of Judah, would not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: Herod: Mat 2:1
of the course: Ch1 24:10, Ch1 24:19; Neh 12:4, Neh 12:17, Abijah
Geneva 1599
1:5 There (2) was (f) in the days of (g) Herod, the king of Judaea, a certain priest named Zacharias, of the (h) course of Abia: and his wife [was] of the daughters of Aaron, and her name [was] Elisabeth.
(2) John, who was another Elias and appointed to be the herald of Christ, coming from the family of Aaron, and of two famous and blameless parents, has shown in his conception (which was against the course of nature) a double miracle, to the end that men should be more readily prepared for the hearing of his preaching, according to the forewarning of the prophets.
(f) This is a Hebrew idiom which shows us how short and frail a thing the power of princes is.
(g) Herod the great.
(h) For the posterity of Aaron was divided into courses.
John Gill
1:5 There was in the days of Herod, the king of Judea,.... This was Herod, the son of Antipater, sometimes called Herod the Great, and is rightly here said to be the king of Judea; for, by deputation from the Roman emperor, he had the government of all Judea, which upon his death was divided among his sons. The phrase, "in the days of", is an eastern way, of speaking; see Gen 14:1; and intends the time of his reign; in which there was
a certain priest named Zacharias: a name famous among the Jews, for an high priest, who was slain by them the court of the temple, 2Chron 24:20, and for one of the later prophets, Zech 1:1, who were of this name. This man, the father of John the Baptist, was not an high priest, as this character of him, and the work afterwards ascribed to him, show; though he has been thought to be so by some; and John himself is so called by the Jews (n): he was
of the course of Abia. The Ethiopic version reads, "in the days of Abia": and it has been the opinion of some, that Zacharias and Abia were two priests, who performed their ministry in succession, one after another; one ministered one time, and another at another time; but such betray their ignorance both of Scripture, and of Jewish affairs. In David's time, there was a division of the sons of Aaron into "twenty four" orders, or courses; and this of Abia was one, and the "eighth" of them; see 1Chron 24:1. The account the Jews (o) give of this matter, and in which they are not agreed, is this,
"says Rab Chama bar Guria, says Rab, Moses ordered for the Israelites eight courses, four from Eleazar, and four from Ithamar; Samuel came and made them "sixteen"; David came and made them twenty four.--It is a tradition, that Moses ordered for the Israelites sixteen courses, eight from Eleazar, and eight from Ithamar; and when the children of Eleazar increased above the children of Ithamar, they divided them, and appointed them twenty four.
The account, as given by Maimonides (p), is as follows:
"Moses, our master, divided the priests into eight courses, four from Eleazar, and four from Ithamar, and so they were until Samuel the prophet; and in the days of Samuel, he and David, the king, divided them into twenty four courses; and over every course one head was appointed, and they went up to Jerusalem to the service of the course every week; and from sabbath to sabbath they changed; one course went out, and another came in, till they finished, and returned again.
Now of these there were but four courses returned from the Babylonish captivity, as appears from Ezra 2:36 and with this the Jewish accounts agree (q),
"The Rabbins teach, that four courses came up from the captivity, Jedaiah, Harim, Pashur, and Immer; the prophets that were among them stood up, and divided them, and appointed four and twenty lots, and put them into a box: Jedaiah came and took his lot, and the lot of his companions, six; Harim came and took his lot, and the lot of his companions, six; and so Pashur and Immer: and so the prophets that were among them taught, that if Jehoiarib, the first course, came up from captivity, he should not drive away Jedaiah out of his place; but Jedaiah should be the principal, and Jehoiarib an appendix to him.
Now, though the course of Abia did not return from captivity, yet its order and name were retained as the rest of the courses, being divided between these four by whom they were supplied; and therefore Zacharias is not said to be of the posterity of Abia, but of his course. To these courses there were added as many stations; and what they were, and their use, may be learnt from what follows (r),
"The former prophets offered four and twenty courses; and to every course there was a station at Jerusalem; consisting of priests, Levites, and Israelites: and when the time came for the course to go up, the priests and Levites went up to Jerusalem, but the Israelites, which were in that course, gathered themselves to their cities, and read in the history of the creation; and the men of the station fasted four days in the week, from the second day, to the fifth.
The sense of which, according to their commentators (s), is, that these stations were substituted in the room of, and represented all Israel; and their business was to give themselves up to divine worship, prayer, and sacrifices; and such of them as were near Jerusalem, when the time of their course came, assisted at the sacrifices; and such as were afar off, betook themselves to the synagogues in their cities, and there fasted, prayed, and read. And so another of their authors (t) says,
"there were twenty and four courses of the priests, and so twenty and four courses of the Levites; and every week the course of the priests and Levites goes to Jerusalem; and the twenty and four stationary men, half of them go thither, and half are left in their houses, and pray over the offerings:
for they had their stationary cities, where these men dwelt (u). Jericho was one: they say (w),
"Jericho was able to produce a complete station itself; but because of dividing the glory to Jerusalem, it furnished out but half an one:
hence you need not wonder to hear of a priest and Levite on the road to Jericho from Jerusalem, as in Lk 10:31 for they say, in the same place, that twenty four thousand, a station consisted of at Jerusalem, and there was half a station at Jericho: as for the heads of the courses of the houses of their fathers,
"there were in a course five, six, seven, eight, nine of them; a course which had five (heads) in it, three offered three days, and two offered four days; a course in which were six, five offered five days, and one offered two days: a course in which were seven, every one offered on his day; a course in which were eight, six offered six days, and two offered one day; a course in which were nine, live offered five days, and four offered two days: and there were some that fixed themselves for ever; and a course that was (or began) on a sabbath day, was always on a sabbath; and that which was at the going out of the sabbath, was always at the going out of the sabbath: and there were some of them that offered at every course: and there were some that cast lots at every course (x).
But to say no more of these courses and stations, I conclude with what Maimonides (y) says of them:
"it is not possible, that a man's offering should be offered up, and he not stand by it; but the offerings of the congregation are the offerings of all Israel; and it is not possible that all Israel should stand, in the court at the time of sacrifice: wherefore the former prophets ordered, that they should chose out of Israel men that were fit, and feared to sin, that they may be the messengers of all Israel to stand by the offerings, and these are called the men of the station; and they divided them into twenty and four stations, according to the number of the courses of the priests and Levites; and at every station one of them was appointed over them all, and he called the head of the station; and every week the men of the station of that week gather together; and such of them as are in Jerusalem, or near to it, go into the temple, with the course of the priests and Levites of that week; and they who are in that station, that are at a distance, when their station comes, they gather together to the synagogue, which is in their place.
Then he goes on to give an account, as before, how often they fast in that week, how many prayers they say, and what they read,
And his wife was of the daughters of Aaron. It is a saying of R. Jochanan (z),
"he that would be rich, let him join himself to the seed of Aaron; so it is, that the law and the priesthood make rich.--R. Idi bar Abin married a priestess, and from him proceeded that were made doctors, R. Shesheth, the son of R. Idi, and R. Joshua, the son of R. Idi.
This is not so much said in commendation of Zacharias, that he took a wife of the same tribe, and of the priestly line: for it was lawful for the tribe of Levi to take a wife of any other, because it did not make any alteration in the inheritances of tribes; and it a rule with the Jews (a), that priests, Levites, and Israelites, might marry with one another; as Mary, who was of the tribe of Judah, was akin to Elizabeth: but to point the original of John, and show of what extraction he was, his father and mother being both of the family of Aaron,
And her name was Elizabeth; the same name with "Elisheba", the wife of Aaron, Ex 6:23, and whom the Septuagint interpreters there call, as here, Elisabeth: and this being the name of Aaron's wife, it is very probable it might be a common name among the daughters of Aaron, in succeeding generations,
(n) Ganz. Tzemach David, par. 1. fol. 25. 2. (o) T Bab. Taanith, fol. 27. 1. (p) Hilch. Cele Hamikdash, c. 4. sect. 3. (q) T. Bab. Taanith, fol. 27. 1, 2. Eracin, fol. 12. 9. & 13. 1. T. Hieros. Taanioth, fol. 68. 1. (r) Misn. Taanith, c. 4. sect. 2. 3. (s) Maimon. & Bartenora in ib. (t) Piske Toseph. Moed Katon, art. 62. (u) Misn, Biccurim, c. 3. sect. 2. & Maimon. & Bartenora in ib. (w) T. Hieros. Taaniot, fol. 67. 4. (x) Ib fol. 68. 1. (y) Hilch. Cele Hamikdash, c. 6. sect. 1, 2. (z) T. Bab. Pesachim, fol. 49. 1. (a) Misn. Kiddushin, c. 4. sect. 1.
John Wesley
1:5 The course of Abia - The priests were divided into twenty - four courses, of which that of Abia was the eighth, 1Chron 24:10. Each course ministered in its turn, for seven days, from Sabbath to Sabbath. And each priest of the course or set in waiting, had his part in the temple service assigned him by lot.
Robert Jamieson, A. R. Fausset and David Brown
1:5 ANNOUNCEMENT OF THE FORERUNNER. (Luke 1:5-25)
Herod--(See on Mt 2:1).
course of Abia--or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see 1Chron 24:1, 1Chron 24:4, 1Chron 24:10). Of these courses only four returned after the captivity (Ezra 2:34-39), which were again subdivided into twenty-four--retaining the ancient name and order of each. They took the whole temple service for a week each.
his wife was of the daughters of Aaron--The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [LIGHTFOOT].
1:61:6: Եւ էին արդա՛րք երկոքին առաջի Աստուծոյ, գնային յամենայն պատուիրանս եւ յիրաւունս Տեառն՝ անարա՛տք[958]։ [958] Ոմանք. Երկոքինն առաջի։
6 Եւ երկուսն էլ Աստծու առաջ արդար էին ու անարատ կերպով ընթանում էին Տիրոջ բոլոր պատուիրանների եւ օրէնքների ճանապարհով:
6 Երկուքն ալ Աստուծոյ առջեւ արդար էին եւ Տէրոջը բոլոր պատուիրանքներուն ու իրաւունքներուն մէջ անարատութեամբ կը քալէին։
Եւ էին արդարք երկոքին առաջի Աստուծոյ, գնային յամենայն պատուիրանս եւ յիրաւունս Տեառն անարատք:

1:6: Եւ էին արդա՛րք երկոքին առաջի Աստուծոյ, գնային յամենայն պատուիրանս եւ յիրաւունս Տեառն՝ անարա՛տք[958]։
[958] Ոմանք. Երկոքինն առաջի։
6 Եւ երկուսն էլ Աստծու առաջ արդար էին ու անարատ կերպով ընթանում էին Տիրոջ բոլոր պատուիրանների եւ օրէնքների ճանապարհով:
6 Երկուքն ալ Աստուծոյ առջեւ արդար էին եւ Տէրոջը բոլոր պատուիրանքներուն ու իրաւունքներուն մէջ անարատութեամբ կը քալէին։
zohrab-1805▾ eastern-1994▾ western am▾
1:66: Оба они были праведны пред Богом, поступая по всем заповедям и уставам Господним беспорочно.
1:6  ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι.
1:6. ἦσαν (They-were) δὲ (moreover) δίκαιοι ( course-belonged ) ἀμφότεροι ( more-around ) ἐναντίον (to-ever-a-oned-in) τοῦ (of-the-one) θεοῦ, (of-a-Deity," πορευόμενοι ( traversing-of ) ἐν (in) πάσαις ( unto-all ) ταῖς (unto-the-ones) ἐντολαῖς (unto-finishings-in) καὶ (and) δικαιώμασιν (unto-en-course-belongings-to) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἄμεμπτοι . ( un-blameable )
1:6. erant autem iusti ambo ante Deum incedentes in omnibus mandatis et iustificationibus Domini sine querellaAnd they were both just before God, walking in all the commandments and justifications of the Lord without blame.
6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
1:6. Now they were both just before God, progressing in all of the commandments and the justifications of the Lord without blame.
1:6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless:

6: Оба они были праведны пред Богом, поступая по всем заповедям и уставам Господним беспорочно.
1:6  ἦσαν δὲ δίκαιοι ἀμφότεροι ἐναντίον τοῦ θεοῦ, πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασιν τοῦ κυρίου ἄμεμπτοι.
1:6. erant autem iusti ambo ante Deum incedentes in omnibus mandatis et iustificationibus Domini sine querella
And they were both just before God, walking in all the commandments and justifications of the Lord without blame.
1:6. Now they were both just before God, progressing in all of the commandments and the justifications of the Lord without blame.
1:6. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6 Праведны перед Богом. Захария и Елизавета не перед людьми только являлись праведными, т. е. исполняющими волю Божию, но и пред Богом. Это значит, что праведность их была настоящая, не лицемерная (ср. Быт VII, 1). Понятно, впрочем, что эта праведность была не то, что праведность, какую получили люди благодаря искуплению, совершенному Христом: бремя наследственного греха не было снято с этих праведных супругов. - Поступая по всем заповедям и уставам... Между "заповедями" (entolh) и "уставами" (dikaiwma) различие заключается в том, что первые обозначают собою отдельные постановления закона Моисеева, а последние - лежащие в основе всего законодательства правовые нормы.
Adam Clarke: Commentary on the Bible - 1831
1:6: They were both righteous - Upright and holy in all their outward conduct in civil life.
Before God - Possessing the spirit of the religion they professed; exercising themselves constantly in the presence of their Maker, whose eye, they knew, was upon all their conduct, and who examined all their motives.
Walking in all the commandments and ordinances of the Lord blameless - None being able to lay any evil to their charge. They were as exemplary and conscientious in the discharge of their religious duties as they were in the discharge of the offices of civil life. What a sacred pair! they made their duty to God, to their neighbor, and to themselves, walk constantly hand in hand. See the note on Mat 3:15. Perhaps εντολαι, commandments, may here mean the decalogue; and δικαιωματα, ordinances, the ceremonial and judicial laws which were delivered after the decalogue: as all the precepts delivered from Exo 21:1 to Exo 24:1 are termed δικαιωματα, judgments or ordinances.
Albert Barnes: Notes on the Bible - 1834
1:6: Both righteous - Both "just" or holy. This means here more than external conformity to the law. It is an honorable testimonial of their "piety" toward God.
Walking in ... - Keeping the commandments. To walk in the way that God commands is "to obey."
Ordinances - Rites and customs which God had ordained or appointed. These words refer to all the duties of religion which were made known to them.
Blameless - That is, no fault or deficiency could be found in them. They were strict, exact, punctual. Yet this, if it had been mere "external" observance, might have been no proof of piety. Paul, before his conversion, also kept the law "externally" blameless, Phi 3:6. But in the case of Zechariah and Elizabeth it was real love to God and sincere regard for his law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: righteous: Luk 16:15; Gen 6:9, Gen 7:1, Gen 17:1; Job 1:1, Job 1:8, Job 9:2; Rom. 3:9-25; Phi 3:6-9; Tit 3:3-7
walking: Kg1 9:4; Kg2 20:3; Psa 119:6; Act 23:1, Act 24:16; Co1 11:2; Co2 1:12; Phi 3:6; Tit 2:11-14; Jo1 2:3, Jo1 2:29, Jo1 3:7
blameless: Phi 2:15; Col 1:22; Th1 3:13; Pe2 3:14
Geneva 1599
1:6 And they were both (i) righteous before God, (k) walking in all the (l) commandments and ordinances of the Lord (m) blameless.
(i) The true mark of righteousness is demonstrated when one is liked and accepted in the judgment of God.
(k) Lived, as the Hebrews say, for our life is as a way in which we must walk until we come to the mark.
(l) In all the moral and ceremonial law.
(m) Whom no man could justly reprove: now so it is that the fruits of justification are set forth here, and not the cause, which is faith only, and nothing else.
John Gill
1:6 And they were both righteous before God,.... Not as the Pharisees, only righteous before men, but in the sight of God, who sees the heart, and whose judgment is according to truth; and therefore were not justified by the deeds of the law; for by them no man can be justified in the sight of God; but were made righteous through the righteousness of Christ, by which the saints were made righteous before the coming of Christ, as those after it: see Acts 15:11. God beheld them in his Son, as clothed with that righteousness he engaged to bring in, and as cleansed from all sin in that blood of his which was to be shed: and they appeared to him, and in the eye of his justice, and according to his law, righteous persons: though this character may also regard the internal holiness of their hearts, and the truth and sincerity of grace in them: which God, who trieth the hearts and reins of the children of men, knew, took notice of, and bore testimony to: as likewise their holy, upright walk and conversation before men, and which was observed by God, and acceptable to him, though imperfect, as arising from a principle of grace, being performed in the faith and fear of him, and with a view to his glory, and for the sake, and through the righteousness of his Son,
Walking in all the commandments and ordinances of the Lord: this was not the matter of their righteousness before God, but the evidence of it before men: "by the commandments" are meant, all those that are of a moral nature, which regarded their duty to God and man, and which are comprehended in love to both; and by "the ordinances of the Lord", are intended the injunctions and institutions of the ceremonial law, which is called the law of commandments, contained in ordinances, which, though now abolished, were then in force: and it was right and commendable in them to observe them, who, by their "walking" in them, showed they loved them, both one and the other; esteemed them, concerning all things to be right; and had respect to them all, and observed them, and took pleasure in walking in them, which, by the grace of God, they continued to do; for walking not only shows that these commands and ordinances were a way marked out for them, but in which they took pleasure, and made progress: and were
blameless; not that they were without sin, as none are; and it appears from this chapter that Zacharias was not, see Lk 1:20 but they were so in the sight of God; as they were justified by the righteousness of Christ, so they were without fault before the throne, and unreproveable before God; and as to their moral and religious character and conduct before men, they did not indulge themselves in any known sin, but lived in all good conscience among men: nor were they remiss and negligent in the discharge of duty: they were not guilty of any notorious breach of the law of God, or of any remarkable negligence in the business of religious observances: and though they might observe enough in them to charge themselves with, and to humble themselves before God and men; yet so strict were they, in their lives and conversations, that those who were the most intimately acquainted with them, had nothing very material to blame them for.
John Wesley
1:6 Walking in all the moral commandments, and ceremonial ordinances, blameless - How admirable a character! May our behaviour be thus unblamable, and our obedience thus sincere and universal!
Robert Jamieson, A. R. Fausset and David Brown
1:6 commandments and ordinances--The one expressing their moral--the other their ceremonial--obedience [CALVIN and BENGEL], (Compare Ezek 11:20; Heb 9:1). It has been denied that any such distinction was known to the Jews and New Testament writers. But Mk 12:33, and other passages, put this beyond all reasonable doubt.
1:71:7: Եւ ո՛չ գոյր նոցա որդեակ. քանզի Եղիսաբեթ ամո՛ւլ էր, եւ երկոքեան՝ անցեա՛լ էին զաւուրբք իւրեանց։
7 Նրանք որդի չունէին, որովհետեւ Եղիսաբեթը ամուլ էր, եւ երկուսն էլ իրենց առաջացած տարիքում էին:
7 Զաւակ չունէին, վասն զի Եղիսաբէթ ամուլ էր ու երկուքն ալ օրերնին անցուցած էին։
Եւ ոչ գոյր նոցա որդեակ, քանզի Եղիսաբեթ ամուլ էր, եւ երկոքեան անցեալ էին զաւուրբք իւրեանց:

1:7: Եւ ո՛չ գոյր նոցա որդեակ. քանզի Եղիսաբեթ ամո՛ւլ էր, եւ երկոքեան՝ անցեա՛լ էին զաւուրբք իւրեանց։
7 Նրանք որդի չունէին, որովհետեւ Եղիսաբեթը ամուլ էր, եւ երկուսն էլ իրենց առաջացած տարիքում էին:
7 Զաւակ չունէին, վասն զի Եղիսաբէթ ամուլ էր ու երկուքն ալ օրերնին անցուցած էին։
zohrab-1805▾ eastern-1994▾ western am▾
1:77: У них не было детей, ибо Елисавета была неплодна, и оба были уже в летах преклонных.
1:7  καὶ οὐκ ἦν αὐτοῖς τέκνον, καθότι ἦν ἡ ἐλισάβετ στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν.
1:7. καὶ (And) οὐκ (not) ἦν (it-was) αὐτοῖς (unto-them) τέκνον, (a-producee,"καθότι (down-to-which-one) ἦν (it-was) [ἡ] "[the-one]"Ἐλεισάβετ (an-Eleisabet) στεῖρα, (staunched,"καὶ (and) ἀμφότεροι ( more-around ) προβεβηκότες ( having-had-come-to-step-before ) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) αὐτῶν (of-them) ἦσαν. (they-were)
1:7. et non erat illis filius eo quod esset Elisabeth sterilis et ambo processissent in diebus suisAnd they had no son, for that Elizabeth was barren: and they both were well advanced in years.
7. And they had no child, because that Elisabeth was barren, and they both were well stricken in years.
1:7. And they had no child, because Elizabeth was barren, and they both had become advanced in years.
1:7. And they had no child, because that Elisabeth was barren, and they both were [now] well stricken in years.
And they had no child, because that Elisabeth was barren, and they both were [now] well stricken in years:

7: У них не было детей, ибо Елисавета была неплодна, и оба были уже в летах преклонных.
1:7  καὶ οὐκ ἦν αὐτοῖς τέκνον, καθότι ἦν ἡ ἐλισάβετ στεῖρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν.
1:7. et non erat illis filius eo quod esset Elisabeth sterilis et ambo processissent in diebus suis
And they had no son, for that Elizabeth was barren: and they both were well advanced in years.
1:7. And they had no child, because Elizabeth was barren, and they both had become advanced in years.
1:7. And they had no child, because that Elisabeth was barren, and they both were [now] well stricken in years.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7 Супруги не имели детей, что у евреев считалось очень большим несчастием, так как служило знаком немилости Божией (Втор XXVIII, 18), В настоящем случае это впрочем, как оказалось, не было делом немилости Божией, а, вероятно, служило к тому, что родившийся на старости лет у Захарии и Елизаветы младенец должен был стать предметом их нежнейших попечений, как некогда Исаак стал таким предметом для своих родителей - Авраама и Сарры. Кроме того, что Елизавета доселе была бесплодна, и самый возраст обоих супругов (probebuk. en t. hmeraiV - в летах преклонных) не давал вообще надежды на получение детей. И тому и другому супругу было, вероятно, лет по шестидесяти (проф. Богословский. Детство Господа нашего Иисуса Христа с. 155).
Adam Clarke: Commentary on the Bible - 1831
1:7: Both were now well stricken in years - By the order of God, sterility and old age both met in the person of Elisabeth, to render the birth of a son (humanly speaking) impossible. This was an exact parallel to the case of Sarah and Abraham, Gen 11:30; Gen 17:17. Christ must (by the miraculous power of God) be born of a virgin: whatever was connected with, or referred to, his incarnation must be miraculous and impressive. Isaac was his grand type, and therefore must be born miraculously - contrary to the common course and rule of nature: Abraham was a hundred years of age, Sarah was ninety, Gen 17:17, and it had Ceased to be with Sarah After The Manner Of Women, Gen 18:11, and therefore, from her age and state, the birth of a child must, according to nature, have been impossible; and it was thus; that it might be miraculous. John the Baptist was to be the forerunner of Christ; his birth, like that of Isaac, must be miraculous, because, like the other, it was to be a representation of the birth of Christ; therefore his parents were both far advanced in years, and besides, Elisabeth was naturally barren. The birth of these three extraordinary persons was announced nearly in the same way. God himself foretells the birth of Isaac, Gen 17:16. The angel of the Lord announces the birth of John the Baptist, Luk 1:13; and six months after, the angel Gabriel, the same angel, proclaims to Mary the birth of Christ! Man is naturally an inconsiderate and incredulous creature: he must have extraordinary things to arrest and fix his attention; and he requires well-attested miracles from God, to bespeak and confirm his faith. Every person who has properly considered the nature of man must see that the whole of natural religion, so termed, is little else than a disbelief of all religion.
Albert Barnes: Notes on the Bible - 1834
1:7: Well stricken in years - Old or advanced in life, so as to render the prospect of having children hopeless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: they had: Gen 15:2, Gen 15:3, Gen 16:1, Gen 16:2, Gen 25:21, Gen 30:1; Jdg 13:2, Jdg 13:3; Sa1 1:2, Sa1 1:5-8
well: Gen 17:17, Gen 18:11; Kg1 1:1; Kg2 4:14; Rom 4:19; Heb 11:11
John Gill
1:7 And they had no child,.... Son or daughter: and which was accounted a great infelicity: but this was not owing to the judgment of God upon them for any sins they had been guilty of, as the above character of them shows: and it had been the case of some righteous pairs before them for a great while, as Abraham and Sarah, Manoah, and his wile, Elkanah and Hannah:
because that Elizabeth was barren; so that it was peculiarly her case, and not Zacharias's: and though God had promised the people of Israel that there should be no male nor female barren among them, Deut 7:14 yet there were instances and exceptions to this general rule, as before mentioned, when it was the pleasure of God to make himself known, and magnify his power in the extraordinary conception and birth of any person; and therefore, though barrenness was reckoned a reproach to a person, there was, in this case, a particular hand of God, to answer a special purpose: the signs of sterility are, according to the Jews (b), when a woman had not breasts as other women have, her voice gross, so that it could not be discerned, whether it was a man's or a woman's, &c,
and they both were now well stricken in years; which made the conception and birth of John the more extraordinary, and even miraculous, and so the belief of it the more difficult; see Gen 17:17 It may be literally rendered, "they had proceeded", or had far advanced "in their days": it is an "Hebraism", and answers to, in Gen 18:11 where the Septuagint render it by the same phrase as here. The Mahometan writers Beidavi and Jallallo'din say (c) that Zacharias was "ninety nine" years of age, and his wife "eighty nine",
(b) T. Bab. Yebamot, fol. 80. 2. Maimon. & Bartenora. in Misn. Yebamot, c. 1. sect. 1. & Maimon. Hilch. Ishot, c. 2. sect. 6. (c) In Koran, c. 3.
Robert Jamieson, A. R. Fausset and David Brown
1:7 So with Abraham and Sarah, Isaac and Rebekah, Elkanah and Hannah, Manoah and his wife.
1:81:8: Եւ եղեւ ՚ի քահանայանալն նորա ըստ կարգի աւուրցն հասանելոյ առաջի Աստուծոյ,
8 Եւ մինչ Զաքարիան Աստծու առջեւ իր քահանայական պաշտօնն էր կատարում, իր կարգի օրերը հասած լինելով՝
8 Երբ Զաքարիա իր դասակարգութեան օրերը հասնելուն քահանայական պաշտօնը կը կատարէր Աստուծոյ առջեւ,
Եւ եղեւ ի քահանայանալն նորա ըստ կարգի աւուրցն հասանելոյ առաջի Աստուծոյ:

1:8: Եւ եղեւ ՚ի քահանայանալն նորա ըստ կարգի աւուրցն հասանելոյ առաջի Աստուծոյ,
8 Եւ մինչ Զաքարիան Աստծու առջեւ իր քահանայական պաշտօնն էր կատարում, իր կարգի օրերը հասած լինելով՝
8 Երբ Զաքարիա իր դասակարգութեան օրերը հասնելուն քահանայական պաշտօնը կը կատարէր Աստուծոյ առջեւ,
zohrab-1805▾ eastern-1994▾ western am▾
1:88: Однажды, когда он в порядке своей чреды служил пред Богом,
1:8  ἐγένετο δὲ ἐν τῶ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ,
1:8. Ἐγένετο ( It-had-became ) δὲ (moreover,"ἐν (in) τῷ (unto-the-one) ἱερατεύειν (to-sacreder-of) αὐτὸν (to-it) ἐν (in) τῇ (unto-the-one) τάξει (unto-an-arranging) τῆς (of-the-one) ἐφημερίας (of-a-daying-upon-unto) αὐτοῦ (of-it) ἔναντι (in-ever-a-one) τοῦ (of-the-one) θεοῦ (of-a-Deity)
1:8. factum est autem cum sacerdotio fungeretur in ordine vicis suae ante DeumAnd it came to pass, when he executed the priestly function in the order of his course before God,
8. Now it came to pass, while he executed the priest’s office before God in the order of his course,
1:8. Then it happened that, when he was exercising the priesthood before God, in the order of his section,
1:8. And it came to pass, that while he executed the priest’s office before God in the order of his course,
And it came to pass, that while he executed the priest' s office before God in the order of his course:

8: Однажды, когда он в порядке своей чреды служил пред Богом,
1:8  ἐγένετο δὲ ἐν τῶ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ ἔναντι τοῦ θεοῦ,
1:8. factum est autem cum sacerdotio fungeretur in ordine vicis suae ante Deum
And it came to pass, when he executed the priestly function in the order of his course before God,
1:8. Then it happened that, when he was exercising the priesthood before God, in the order of his section,
1:8. And it came to pass, that while he executed the priest’s office before God in the order of his course,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-10 Лучше перевести эти стихи так: "Когда однажды, Захария в порядке своей чреды, служил пред Богом, то, по жребию, как было обыкновенно у священников, досталось ему кадить, когда он вошел в храм Господень, а все множество народа молилось вне во время каждения". - Однажды. Некоторые толкователи пытаются разъяснить это неопределенное выражение евангелиста и определяют, когда именно случилось рассматриваемое здесь происшествие и, следов., зачатие Иоанна Предтечи. Из того, что храм иерусалимский был разрушен Римлянами в 9-й день пятого месяца (15-го июля) 823-года от основания Рима, именно в тот день, когда, по сообщению Талмуда, начинала свое служение череда первая, выводят заключение, что за год с лишком до Рождества Христова, т. е. в год зачатия Предтечи, вероятно 748-й, череда Авиева служила - в первом полугодии с 17-го по 23-е апреля, а во втором - с 16-го по 22-е сентября, и, след., предполагают, что явление Ангела Захарии случилось во втором полугодии 748-года. (Богословский, с. 150). - Служил пред Богом, т. е. отправлял свои священнические обязанности (ср. Евр VII, 5) именно перед Богом, так как храм считался местом благодатного присутствия Иеговы. - Досталось по жребию (elace - получил по жребию). - Как обыкновенно было у священников. Каждение считалось у священников самым важным священнодействием, и тот, кому доставалось это дело, всеми признавался особо почтённым от Бога (Втор XXXIII, 10 и сл.). - В храм Господень - t. naon, т. е. во святилище, где стоял алтарь кадильный (ср. ст. 11-й). На этот алтарь священник и возлагал благовонный фимиам, как символ молитвы народной к Богу (Пс CXLI, 2). Народ в это время стоял на дворах и в притворах храма, так как в святилище могли входить одни только священники. - Во время - точнее: в час (t. wra) каждения (в греч. здесь стоит "фимиама" вместо "каждения": это так называемая фигура метонимии).
Adam Clarke: Commentary on the Bible - 1831
1:8: Before God - In the temple, where God used to manifest his presence, though long before this time he had forsaken it; yet, on this important occasion, the angel of his presence had visited it.
Albert Barnes: Notes on the Bible - 1834
1:8: Before God - In the temple, where God dwelt by the symbols of His presence. The temple was regarded by the Jews as the "house" or dwelling of God; and in the "first" temple there was, in the most holy place, a "cloud" called the Shechinah, or a visible sign of the presence of God. It was thus "before God" that Zechariah offered incense.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: he: Exo 28:1, Exo 28:41, Exo 29:1, Exo 29:9, Exo 29:44, Exo 30:30; Num 18:7; Ch1 24:2; Ch2 11:14
in: Luk 1:5; Ch1 24:19; Ch2 8:14, Ch2 31:2, Ch2 31:19; Ezr 6:18
John Gill
1:8 And it came to pass, that while he executed the priest's office,.... To which he was called and ordained, even to offer gifts and sacrifices for men; whilst he was in the way of his duty, when oftentimes God appears to, and in favour of his people; whilst he was performing it,
before God; in the temple, where was the symbol of the divine presence, before the altar of the Lord; and as having the fear of God before his eyes; considering himself as in the sight of God, and doing his work faithfully and sincerely:
in the order of his course; taking his turn in the order of the course of Abia, to which he belonged; See Gill on Lk 1:5.
1:91:9: ըստ օրինի քահանայութեանն՝ եհաս նմա խո՛ւնկ արկանել՝ մտեալ ՚ի տաճարն Տեառն։
9 ըստ քահանայութեան օրէնքի նրան վիճակուեց մտնել Տիրոջ տաճարը եւ խնկարկել:
9 Քահանայութեան սովորութեանը պէս իրեն ինկաւ որ Տէրոջը տաճարը մտնէ եւ խնկարկութիւն ընէ։
ըստ օրինի քահանայութեանն եհաս նմա խունկ արկանել` մտեալ ի տաճարն Տեառն:

1:9: ըստ օրինի քահանայութեանն՝ եհաս նմա խո՛ւնկ արկանել՝ մտեալ ՚ի տաճարն Տեառն։
9 ըստ քահանայութեան օրէնքի նրան վիճակուեց մտնել Տիրոջ տաճարը եւ խնկարկել:
9 Քահանայութեան սովորութեանը պէս իրեն ինկաւ որ Տէրոջը տաճարը մտնէ եւ խնկարկութիւն ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:99: по жребию, как обыкновенно было у священников, досталось ему войти в храм Господень для каждения,
1:9  κατὰ τὸ ἔθος τῆς ἱερατείας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου,
1:9. κατὰ (down) τὸ (to-the-one) ἔθος (to-a-custom) τῆς (of-the-one) ἱερατίας (of-a-sacreding-unto,"ἔλαχε (it-had-incurred) τοῦ (of-the-one) θυμιᾶσαι (to-have-incensed-unto) εἰσελθὼν (Having-had-came-into) εἰς (into) τὸν (to-the-one) ναὸν (to-a-temple) τοῦ (of-the-one) κυρίου, (of-Authority-belonged,"
1:9. secundum consuetudinem sacerdotii sorte exiit ut incensum poneret ingressus in templum DominiAccording to the custom of the priestly office, it was his lot to offer incense, going into the temple of the Lord.
9. according to the custom of the priest’s office, his lot was to enter into the temple of the Lord and burn incense.
1:9. according to the custom of the priesthood, the lot fell so that he would offer incense, entering into the temple of the Lord.
1:9. According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.
According to the custom of the priest' s office, his lot was to burn incense when he went into the temple of the Lord:

9: по жребию, как обыкновенно было у священников, досталось ему войти в храм Господень для каждения,
1:9  κατὰ τὸ ἔθος τῆς ἱερατείας ἔλαχε τοῦ θυμιᾶσαι εἰσελθὼν εἰς τὸν ναὸν τοῦ κυρίου,
1:9. secundum consuetudinem sacerdotii sorte exiit ut incensum poneret ingressus in templum Domini
According to the custom of the priestly office, it was his lot to offer incense, going into the temple of the Lord.
1:9. according to the custom of the priesthood, the lot fell so that he would offer incense, entering into the temple of the Lord.
1:9. According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:9: His lot was, etc. - We are informed in the Talmud, that it was the custom of the priests to divide the different functions of the sacerdotal office among themselves by lot: and, in this case, the decision of the lot was, that Zacharias should at that time burn the incense before the Lord, in the holy place.
Albert Barnes: Notes on the Bible - 1834
1:9: According to the custom of the priest's office, his lot was. - The Jewish writers inform us that it was customary for the priests to divide their daily task by "lot."
To burn incense - Incense is an aromatic or white rosin procured from trees, chiefly in Arabia. It is obtained by making incisions in the tree, and the gum flows out. It is distinguished for an especially pleasant "smell" when burned, and was therefore used in ancient worship. It was burned by the priest twice a day Exo 30:7, and it seems to have been emblematic of prayer and praise, or of the grateful offerings of the heart wafted toward heaven. The incense used in the temple was made of stacte, onycha, and galbanum Exo 30:34, with pure frankincense, and it was not lawful for this compound to be used elsewhere than in the house of God.
Into the temple - See the notes at Mat 21:12. The part of the temple where incense was burned was the "holy place."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: his: Exo 30:7, Exo 30:8, Exo 37:25-29; Num 16:40; Sa1 2:28; Ch1 6:49, Ch1 23:13; Ch2 26:16; Ch2 29:11; Heb 9:6
Geneva 1599
1:9 According to the custom of the priest's office, his lot was to burn incense when he went into the (n) temple of the Lord.
(n) The temple was one, and the court another, for Zacharias went out of the court (or outward room) where all the people were (and therefore they are said to be without) and into the temple.
John Gill
1:9 According to the custom of the priest's office,.... In which, every man took his part in the execution of it by lot; and which was not an original settled law of God; but a custom, which, in process of time, through the number of the priests, took place, and prevailed: the occasion of it was this,
"at first, whoever would, might sweep the altar, or cleanse it----it happened that two alike ran, and came up to the ascent of the altar, and one thrust down the other, and he fell, and his leg was broke; and when the sanhedrim saw that they came into danger, they ordered that they should not cleanse the altar, but by lot (d).
And so likewise all other sorts of service were settled by lot:
his lot was to burn incense, when he went into the temple of the Lord; where was the altar of incense, and which was burnt upon it morning and evening; see Ex 30:1, and was typical of the continual intercession of Jesus Christ; and this part of service was assigned him by lot. The priests used to cast lots, what part they should take in the service of the temple, in the order of the course, to which they belonged (e),
"There were four lots there, and this was the first lot (i.e. to cleanse the altar); the second lot was, who should slay (the sacrifice,) who should sprinkle (the blood), who should remove the ashes from the innermost altar, who should cleanse the candlestick, who should bring the members (or parts of the sacrifice) to the ascent of the altar----the third lot was, ye new ones, to the incense come, and "cast lots"; and the fourth, ye new ones, with the old ones, who shall bring up the parts from the ascent of the altar to the altar.
And this was not only the case on the day of atonement, to which these rules belong; but every day in the daily service and sacrifice, when the same rules were observed, as appears from the rubric of the daily sacrifice: (f).
"the president said unto them (the priests), come and cast lots who shall slay, who shall sprinkle, who shall remove the ashes from the innermost altar, who shall remove the ashes from the candlestick, who shall bring up the parts to the ascent of the altar, &c.
Again, (g),
"he says to them, O ye new ones, to the incense come, and cast lots; and they cast lots, and he is worthy, whom he accounts worthy--and he that is accounted worthy of the incense, takes a vessel, and the vessel is like to a large golden bushel, that holds three kabs, and a bowl in the middle of it, full and heaped up with incense, with a cover, and a sort of a linen cloth put over it.
And it is afterwards said (h),
"he that is worthy of the incense, takes the bowl out of the vessel, and gives it to his friend, or he that is near to him; and if it is scattered from it, in the midst of it, he puts it into his fist; and they teach him, "saying", take care that thou dost not begin before thy face, that thou art not burnt: when he begins, he spreads it and goes out; and he that burns incense, may not do it, until the president says, burn incense.
The account Maimonides gives (i) of this matter, is as follows,
"all the services that they do every day, they do, by lot; and how do they do it? All the priests of the houses of the fathers, of the day, go into the paved chamber, after the pillar of the morning has ascended, and clothe themselves with the priestly garments; and the president who is over the lots is with them, and they stand in a circle; and the president takes a mitre from off the head of one of them, and goes round with it, and the man from whom he begins to number, and they cast lots, as has been explained----how do they cast lots? they stand in a circle, and agree upon a number, eighty, a hundred, or a thousand, or whatsoever number they may agree upon; and the president says to them, put out your fingers, and they put out their fingers, one, or two; and if one puts out three, they number him three; and they do not put out the thumb in the sanctuary, because of deceivers; for the thumb is short, and easy to be put out, and to bend; and he that puts out the thumb, they do not number for him: and the president begins to number from the man that is known, whose mitre he took off first, and he numbers by their fingers, and returns in the round, until he has perfected the number they agreed upon; and the man that completes the number with his finger, he is he that goes out by the first lot to service: and why does he number the number they agree upon, by their fingers that they put out, and does not number them by the men themselves? Because it is forbidden to number Israel, but by means of another thing; as it is said, 1Kings 15:4 "And numbered them in Telaim". There were four lots they cast every day in the morning; the first lot; was, who should cleanse the altar: they cast lots, and he was worthy that was accounted worthy to cleanse it; and he sets the row in order, and brings up the two pieces of wood to the altar, and he brings in the censer full of fire, from the outer altar, to the golden altar, to burn incense upon it: and the second lot, thirteen were worthy of it, according to the order of their standing; how? the president says to them, put out your fingers, and he numbers in the way that has been explained; and he that goes out by the first lot, is he that slays the daily sacrifice of the morning; and the second that stands by his side, is he that receives the blood of the daily sacrifice, and sprinkles it; and the third that is next to the second, receives the ashes from the innermost altar, which is the altar of incense; and the fourth, that is by his side, cleanses the candlestick, and trims the lamps; and the fifth brings up the head of the daily sacrifice, and its leg to the ascent of the altar: and the sixth brings up the two shoulders; and the seventh brings up the extreme part of the backbone, and the other leg; and the eighth brings up the breast and the gullet; and the ninth brings up the two sides; and the tenth brings up the inwards; and the eleventh brings up the fine flour, and the drink offerings; and the twelfth brings up the things that were fried; and the thirteenth brings up the wine of the drink offerings: the third lot, the president says to them, "even" to all the men of the house of the father of that day, whoever has never burnt incense, let him come and "cast lots"; and they gather together to the president, and cast lots; and he that goes out by the lot first, he is he that is worthy to burn incense; the fourth lot, they all gather together, and cast lots to know who shall bring up the parts from the ascent of the altar, to the altar; they cast lots, and he is worthy who is accounted worthy: the daily evening sacrifice, they do not cast another lot for it; but every priest that is worthy of any service of the services of the morning, is worthy of the evening, except that of the incense; for they cast another lot for that in the evening; and every one may come, who has never burnt incense of the men of that house of the fathers, and cast lots for it; but if they have all of them burnt incense already, they all of them cast lots, in the morning, at the third lot; and he that is worthy of it in the morning, burns incense in the evening.
Hence it appears, that the burning of incense, as other parts of the priest's service, was by lot; and that they were new priests, or such who had never burnt incense, that cast lots for it: for it is a tradition (k), that no man ever burnt incense twice; the reason assigned for it is, because it makes a man rich; and therefore that every one might partake of the blessing in their turns, new ones were called unto it: whether Zacharias had ever burnt incense before, and whether he now did it in the morning or evening, is not certain,
(d) Misn. Yoma, c. 2. sect. 1, 2. (e) Ib. sect. 2, 3, 4. (f) Misn. Tamid. c. 3. sect. 1. (g) Ib. c. 5. sect. 2. 4. (h) Misn. Tamid. c. 6. sect. 3. (i) Hilchot Tamidin, c. 4. sect. 1, 2, 3, 4, 5, 6, 7. Vid. T. Bab. Yoma, fol. 25. 1. & Gloss in fol. 22. 1. & Maimon. & Bartenora in Misn. Yoma, c. 2. sect. 1. (k) T. Bab. Yoma, fol. 26. 1.
Robert Jamieson, A. R. Fausset and David Brown
1:9 his lot was to burn incense--The part assigned to each priest in his week of service was decided by lot. Three were employed at the offering of incense--to remove the ashes of the former service; to bring in and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of it ascended, to make intercession for the people. This was the most distinguished part of the service (Rev_ 8:3), and this was what fell to the lot of Zacharias at this time [LIGHTFOOT].
1:101:10: Եւ ամենայն բազմութիւն ժողովրդեանն կային յաղօ՛թս արտաքոյ՝ ՚ի ժամու խնկոցն[959]։ [959] Ոմանք. ՚Ի ժամ խնկոցն։
10 Եւ խնկարկութեան ժամին ժողովրդի ամբողջ բազմութիւնը դրսում աղօթքի էր կանգնած:
10 Ժողովուրդին բոլոր բազմութիւնը դուրսը աղօթքի կայներ էին խունկին ատենը։
Եւ ամենայն բազմութիւն ժողովրդեանն կային յաղօթս արտաքոյ ի ժամու խնկոցն:

1:10: Եւ ամենայն բազմութիւն ժողովրդեանն կային յաղօ՛թս արտաքոյ՝ ՚ի ժամու խնկոցն[959]։
[959] Ոմանք. ՚Ի ժամ խնկոցն։
10 Եւ խնկարկութեան ժամին ժողովրդի ամբողջ բազմութիւնը դրսում աղօթքի էր կանգնած:
10 Ժողովուրդին բոլոր բազմութիւնը դուրսը աղօթքի կայներ էին խունկին ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: а всё множество народа молилось вне во время каждения, --
1:10  καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος·
1:10. καὶ "(and) πᾶν (all) τὸ (the-one) πλῆθος (a-repletion) ἦν (it-was) τοῦ (of-the-one) λαοῦ (of-a-people) προσευχόμενον ( goodly-holding-toward ) ἔξω (out-unto-which) τῇ (unto-the-one) ὥρᾳ (unto-an-hour) τοῦ (of-the-one) θυμιάματος: (of-an-incensing-to),"
1:10. et omnis multitudo erat populi orans foris hora incensiAnd all the multitude of the people was praying without, at the hour of incense.
10. And the whole multitude of the people were praying without at the hour of incense.
1:10. And the entire multitude of the people was praying outside, at the hour of incense.
1:10. And the whole multitude of the people were praying without at the time of incense.
And the whole multitude of the people were praying without at the time of incense:

10: а всё множество народа молилось вне во время каждения, --
1:10  καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος·
1:10. et omnis multitudo erat populi orans foris hora incensi
And all the multitude of the people was praying without, at the hour of incense.
1:10. And the entire multitude of the people was praying outside, at the hour of incense.
1:10. And the whole multitude of the people were praying without at the time of incense.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:10: The whole multitude - were praying - The incense was itself an emblem of the prayers and praises of the people of God: see Psa 141:2; Rev 8:1. While, therefore, the rite is performing by the priest, the people are employed in the thing signified. Happy the people who attend to the spirit as well as the letter of every divine institution! Incense was burnt twice a day in the temple, in the morning and in the evening, Exo 30:7, Exo 30:8; but the evangelist does not specify the time of the day in which this transaction took place. It was probably in the morning.
Albert Barnes: Notes on the Bible - 1834
1:10: The whole multitude - This was the regular time of evening prayer, and multitudes came up to the temple to worship.
Praying without - That is, in the courts around the temple, particularly in the court of the women.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Lev 16:17; Heb 4:14, Heb 9:24; Rev 8:3
John Gill
1:10 And the whole multitude of the people were praying without,.... In the court of the Israelites, whilst Zacharias was in the holy place; though not in the holy of holies, where only the high priest entered: it looks, as Dr. Lightfoot conjectures, as if this was on a sabbath day, since there was such a multitude of people together; for on the weekday, there were only the priests and Levites of the course, and the stationary men, which represented the Israelites, and some of the more devout sort of the people; but here was the whole multitude of the people; or as the Ethiopic version renders it, "all the people were in a full congregation praying": prayer, was wont to be made at the time of incense; hence it is compared to it, Ps 141:2. And hence it is, that Christ is said to offer up the prayers of all saints, with his much incense, Rev_ 8:3.
in the time of incense: whether it was morning or evening, the people were obliged to be at a distance, whilst that was burning; the Jewish canons confirm this (i):
"in the time they burn the incense in the temple every day, , "they separate all the people", from the temple, and from between the porch and the altar; there is not a man there, till he comes out that burns the incense.
(i) Maimon. Hilch. Tamidin, c. 3. sect. 3. 9. & Yore. haccipurim, c. 4. sect. 2. Vid. T. Bab. Yoma, fol. 44. 1.
John Wesley
1:10 The people were praying without, at the time of the incense - So the pious Jews constantly did. And this was the foundation of that elegant figure, by which prayer is in Scripture so often compared to incense. Perhaps one reason of ordaining incense might be, to intimate the acceptableness of the prayer that accompanied it; as well as to remind the worshippers of that sacrifice of a sweet - smelling savour, which was once to be offered to God for them, and of that incense, which is continually offered with the prayers of the saints, upon the golden altar that is before the throne, Rev_ 8:3-4.
Robert Jamieson, A. R. Fausset and David Brown
1:10 praying without--outside the court in front of the temple, where stood the altar of burnt offering; the men and women in separate courts, but the altar visible to all.
the time of incense--which was offered along with the morning and evening sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose altar the incense was burnt (Lev 16:12-13). This again was a symbol of the "living sacrifice" of themselves and their services offered daily to God by the worshippers. Hence the language of Ps 141:2; Rev_ 8:3. But that the acceptance of this daily offering depended on the expiatory virtue presupposed in the burnt offering, and pointing to the one "sacrifice of a sweet-smelling savor" (Eph 5:2), is evident from Is 6:6-7.
1:111:11: Եւ երեւեցաւ նմա հրեշտակ Տեառն. զի կայր ընդ աջմէ սեղանոյ խընկոցն[960]։ [960] Ոմանք. Հրեշտակն Տեառն։
11 Եւ Տիրոջ հրեշտակը երեւաց նրան՝ խնկերի սեղանի աջ կողմում կանգնած:
11 Տէրոջը հրեշտակը անոր երեւցաւ ու կայնեցաւ խունկի սեղանին աջ կողմը։
Եւ երեւեցաւ նմա հրեշտակ Տեառն, զի կայր ընդ աջմէ սեղանոյ խնկոցն:

1:11: Եւ երեւեցաւ նմա հրեշտակ Տեառն. զի կայր ընդ աջմէ սեղանոյ խընկոցն[960]։
[960] Ոմանք. Հրեշտակն Տեառն։
11 Եւ Տիրոջ հրեշտակը երեւաց նրան՝ խնկերի սեղանի աջ կողմում կանգնած:
11 Տէրոջը հրեշտակը անոր երեւցաւ ու կայնեցաւ խունկի սեղանին աջ կողմը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: тогда явился ему Ангел Господень, стоя по правую сторону жертвенника кадильного.
1:11  ὤφθη δὲ αὐτῶ ἄγγελος κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος.
1:11. ὤφθη (it-was-beheld) δὲ (moreover) αὐτῷ (unto-it) ἄγγελος (a-messenger) Κυρίου (of-Authority-belonged) ἑστὼς (having-had-come-to-stand) ἐκ (out) δεξιῶν ( of-right-belonged ) τοῦ (of-the-one) θυσιαστηρίου (of-a-surgerlet) τοῦ (of-the-one) θυμιάματος. (of-an-incensing-to)
1:11. apparuit autem illi angelus Domini stans a dextris altaris incensiAnd there appeared to him an angel of the Lord, standing on the right side of the altar of incense.
11. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
1:11. Then there appeared to him an Angel of the Lord, standing at the right of the altar of incense.
1:11. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense:

11: тогда явился ему Ангел Господень, стоя по правую сторону жертвенника кадильного.
1:11  ὤφθη δὲ αὐτῶ ἄγγελος κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος.
1:11. apparuit autem illi angelus Domini stans a dextris altaris incensi
And there appeared to him an angel of the Lord, standing on the right side of the altar of incense.
1:11. Then there appeared to him an Angel of the Lord, standing at the right of the altar of incense.
1:11. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11 Явился ему Ангел. По объяснению св. Иоанна Златоуста, евангелист, говоря что Ангел явился, а не "был увиден", этим самым хочет сказать, что это было действительное появление Ангела. - По правую сторону. Эта сторона считалась у евреев счастливою, и потому явление Ангела не должно бы подействовать удручающим образом на Захарию.
Adam Clarke: Commentary on the Bible - 1831
1:11: There appeared - an angel of the Lord - There had been neither prophecy nor angelic ministry vouchsafed to this people for about 400 years. But now, as the Sun of righteousness is about to arise upon them, the day-spring from on high visits them, that they may be prepared for that kingdom of God which was at hand. Every circumstance here is worthy of remark:
1. That an angel should now appear, as such a favor had not been granted for 400 years.
2. The person to whom this angel was sent - one of the priests. The sacerdotal office itself pointed out the Son of God till he came: by him it was to be completed, and in him it was to be eternally established: - Thou art a priest for ever, Psa 110:4.
3. The place in which the angel appeared - Jerusalem; out of which the word of the Lord should go forth, Isa 2:3, and not at Hebron, in the hill country of Judea, where Zacharias lived, Luk 1:39, which was the ordinary residence of the priests, Jos 21:11, where there could have been few witnesses of this interposition of God, and the effects produced by it.
4. The place where he was when the angel appeared to him - in the temple, which was the place where God was to be sought; the place of his residence, and a type of the human nature of the blessed Jesus, Joh 2:21.
5. The time in which this was done - the solemn hour of public prayer. God has always promised to be present with those who call upon him. When the people and the priest go hand in hand, and heart with heart, to the house of God, the angel of his presence shall surely accompany them, and God shall appear among them.
6. The employment of Zacharias when the angel appeared - he was burning incense, one of the most sacred and mysterious functions of the Levitical priesthood, and which typified the intercession of Christ: confer Heb 7:25, with Heb 9:24.
7. The long continued and publicly known dumbness of the priest, who doubted the word thus miraculously sent to him from the Lord: a solemn intimation of what God would do to all those who would not believe in the Lord Jesus. Every mouth shall be stopped.
Albert Barnes: Notes on the Bible - 1834
1:11: An angel - An "angel" is a messenger sent from God. See the notes at Mat 1:20. It had now been about 400 years since the time of "Malachi," and since there had been any divine Revelation. During that time the nation was looking for the Messiah, but still with nothing more than the ancient prophecies to direct them. Now that he was about to appear, God sent his messenger to announce his coming, to encourage the hearts of his people, and to prepare them to receive him.
On the right side ... - The altar of incense stood close by the veil which divided the holy place from the most holy. On the north stood the table of showbread; on the south the golden candlestick. As Zechariah entered, therefore, with his face to the west, the angel would stand on the north, or near the table of showbread. That table was 18 inches square and 3 feet high. The top, as well as the sides and horns, was overlaid with pure gold, and it was finished around the upper surface with a crown or border of gold. Just below this border, four golden rings were attached to each side of the altar, one near each corner. The staves or rods for bearing the altar passed through these rings, and were made of the same wood with the altar itself, and richly overlaid with the same precious metal. Upon this altar incense was burned every morning and every evening, so that it was literally perpetual, Exo 30:8. Neither burnt-sacrifice, nor meat-offering, nor drink-offering was permitted upon this altar; nor was it ever stained with blood except once annually, when the priest made atonement, Lev 16:18-19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: appeared: Luk 1:19, Luk 1:28, Luk 2:10; Jdg 13:3, Jdg 13:9; Act 10:3, Act 10:4; Heb 1:14
the altar: Exo 30:1-6, Exo 37:25-29, Exo 40:26, Exo 40:27; Lev 16:13; Rev 8:3, Rev 8:4, Rev 9:13
John Gill
1:11 And there appeared unto him an angel of the Lord,.... Gabriel, as seem's manifest from Lk 1:19 the same angel that had appeared to Daniel, about the time of the evening oblation, near five hundred years before, and gave him an account of the time of the Messiah's coming, Dan 9:21. The Jews sometimes speak of divine and wonderful appearances to their priests, at such times, and in such places:
"it is a tradition that R. Ishmael ben Elishah should say, one time I went in, , "to burn incense": and I saw Actariel (one of the names of God with them) the Lord, the Lord of hosts, who was sitting on a throne, high and lifted up. (m).
And so they say of Simeon the just, that there was always an appearance when he went into the holy of holies; it is related thus (n):
"Simeon the just, ministered unto Israel in the high priesthood, forty years; and in the last year, he said to them, I shall die this year: they said to him, from whence dost thou know it? He replied to them, every year that I have entered into the holy of holies, there was, , "one old man" clothed in white, and veiled in white, that went in with me, and came out with me; and this year he went in with me, but did not come out with me.
And according to Josephus (o), the high priest Hyrcanus received an oracle, or answer from God, as he was offering incense; so that the Jews ought not to discredit such an appearance to Zacharias:
standing on the right side of the altar of incense; of which, see Ex 30:1 the situation of it, according to the Jews, was this (p):
"the table (of showbread) was in the north, two cubits and a half distant from the wall; and the candlestick was in the south, two cubits and a half distant from the wall; and the altar (of incense) was in the middle, and stood between them.
And to
"this agrees the account of Maimonides (q), who says, the candlestick was on the south, on the left hand, as you go in; and the table of shewbread on the right hand, and both of them on the side of the holy of holies without; and the altar of incense was between them both without.
So that it was on the north side that the angel stood,
(m) T. Bab. Berncot, fol. 7. 1. (n) T. Hieros. Yoma, fol. 42. 3. (o) De Bello Jud. l. 13. c. 18. (p) T. Bab. Yoma, fol. 33. 2. (q) Hilch. Beth Habbechira, c. 1. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
1:11 right side--the south side, between the altar and the candlestick, Zacharias being on the north side, in front of the altar, while offering incense [WEBSTER and WILKINSON]. But why there? The right was the favorable side (Mt 25:33) [SCHOTTGEN and WESTEIN in MEYER]; compare Mk 16:5.
1:121:12: Եւ խռովեցա՛ւ Զաքարիա՝ իբրեւ ետես, եւ անկաւ ա՛հ ՚ի վերայ նորա։
12 Երբ Զաքարիան նրան տեսաւ, խռովուեց, եւ վախ ընկաւ նրա մէջ:
12 Զաքարիա երբ տեսաւ, շփոթեցաւ ու անոր վրայ վախ մը ինկաւ։
Եւ խռովեցաւ Զաքարիա, իբրեւ ետես, եւ անկաւ ահ ի վերայ նորա:

1:12: Եւ խռովեցա՛ւ Զաքարիա՝ իբրեւ ետես, եւ անկաւ ա՛հ ՚ի վերայ նորա։
12 Երբ Զաքարիան նրան տեսաւ, խռովուեց, եւ վախ ընկաւ նրա մէջ:
12 Զաքարիա երբ տեսաւ, շփոթեցաւ ու անոր վրայ վախ մը ինկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: Захария, увидев его, смутился, и страх напал на него.
1:12  καὶ ἐταράχθη ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπ᾽ αὐτόν.
1:12. καὶ (And) ἐταράχθη (it-was-stirred) Ζαχαρίας (a-Zacharias) ἰδών, (having-had-seen,"καὶ (and) φόβος (a-fearee) ἐπέπεσεν (it-had-fallen-upon) ἐπ' (upon) αὐτόν. (to-it)
1:12. et Zaccharias turbatus est videns et timor inruit super eumAnd Zachary seeing him, was troubled: and fear fell upon him.
12. And Zacharias was troubled when he saw , and fear fell upon him.
1:12. And upon seeing him, Zechariah was disturbed, and fear fell over him.
1:12. And when Zacharias saw [him], he was troubled, and fear fell upon him.
And when Zacharias saw [him], he was troubled, and fear fell upon him:

12: Захария, увидев его, смутился, и страх напал на него.
1:12  καὶ ἐταράχθη ζαχαρίας ἰδών, καὶ φόβος ἐπέπεσεν ἐπ᾽ αὐτόν.
1:12. et Zaccharias turbatus est videns et timor inruit super eum
And Zachary seeing him, was troubled: and fear fell upon him.
1:12. And upon seeing him, Zechariah was disturbed, and fear fell over him.
1:12. And when Zacharias saw [him], he was troubled, and fear fell upon him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12 Тем не менее Захария испугался. Ему могли припомниться те места Ветхого Завета, где явление Ангела признается признаком близкой погибели (Суд VI, 22-23; XIII, 22). Притом, как бы ни был человек "праведен", ему никогда не чуждо сознание своей греховности или виновности пред Божественным Правосудием.
Adam Clarke: Commentary on the Bible - 1831
1:12: Zacharias - was troubled - Or, confounded at his sudden and unexpected appearance; and fear fell upon him, lest this heavenly messenger were come to denounce the judgments of God against a faithless and disobedient people, who had too long and too well merited them.
Albert Barnes: Notes on the Bible - 1834
1:12: He was troubled - He was alone, in the presence of God. The appearance of the angel was sudden, unexpected, and therefore fearful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: he: Luk 1:29, Luk 2:9, Luk 2:10; Jdg 6:22, Jdg 13:22; Job 4:14, Job 4:15; Dan 10:7; Mar 16:5; Act 10:4; Rev 1:17
John Gill
1:12 And when Zacharias saw him,.... The angel; he was troubled, and fear fell upon him; for such appearances of angels were not now so common as formerly: and when they were more usual, generally had such effects on the minds, even of good men; see Judg 6:22.
John Wesley
1:12 Zacharias was troubled - Although he was accustomed to converse with God, yet we see he was thrown into a great consternation, at the appearance of his angelical messenger, nature not being able to sustain the sight. Is it not then an instance of the goodness is well as of the wisdom of God, that the services, which these heavenly spirits render us, are generally invisible?
1:131:13: Ասէ ցնա հրեշտակն Տեառն. Մի՛ երկնչիր Զաքարիա, զի լսելի՛ եղեն աղօթք քո, եւ կին քո Եղիսաբեթ՝ ծնցի՛ քեզ որդի՛, եւ կոչեսցես զանուն նորա Յովհա՛ննէս[961]։ [961] Ոմանք. Քանզի լսելի եղեն... ծնցէ քեզ։
13 Տիրոջ հրեշտակը նրան ասաց. «Մի՛ վախեցիր, Զաքարիա՛, որովհետեւ քո աղօթքը լսելի եղաւ. քո կինը՝ Եղիսաբեթը, մի որդի կը ծնի քեզ, եւ նրա անունը Յովհաննէս կը դնես:
13 Հրեշտակը ըսաւ անոր. «Մի՛ վախնար, Զա՛քարիա, վասն զի քու աղօթքդ լսուեցաւ։ Քու կինդ Եղիսաբէթ քեզի որդի մը պիտի ծնանի ու անոր անունը Յովհաննէս* պիտի դնես։
Ասէ ցնա հրեշտակն [1]Տեառն. Մի՛ երկնչիր, Զաքարիա, զի լսելի եղեն աղօթք քո, եւ կին քո Եղիսաբեթ ծնցի քեզ որդի, եւ կոչեսցես զանուն նորա Յովհաննէս:

1:13: Ասէ ցնա հրեշտակն Տեառն. Մի՛ երկնչիր Զաքարիա, զի լսելի՛ եղեն աղօթք քո, եւ կին քո Եղիսաբեթ՝ ծնցի՛ քեզ որդի՛, եւ կոչեսցես զանուն նորա Յովհա՛ննէս[961]։
[961] Ոմանք. Քանզի լսելի եղեն... ծնցէ քեզ։
13 Տիրոջ հրեշտակը նրան ասաց. «Մի՛ վախեցիր, Զաքարիա՛, որովհետեւ քո աղօթքը լսելի եղաւ. քո կինը՝ Եղիսաբեթը, մի որդի կը ծնի քեզ, եւ նրա անունը Յովհաննէս կը դնես:
13 Հրեշտակը ըսաւ անոր. «Մի՛ վախնար, Զա՛քարիա, վասն զի քու աղօթքդ լսուեցաւ։ Քու կինդ Եղիսաբէթ քեզի որդի մը պիտի ծնանի ու անոր անունը Յովհաննէս* պիտի դնես։
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: Ангел же сказал ему: не бойся, Захария, ибо услышана молитва твоя, и жена твоя Елисавета родит тебе сына, и наречешь ему имя: Иоанн;
1:13  εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος, μὴ φοβοῦ, ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου ἐλισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ ἰωάννην.
1:13. εἶπεν (It-had-said) δὲ (moreover) πρὸς (toward) αὐτὸν (to-it,"ὁ (the-one) ἄγγελος (a-messenger,"Μὴ (Lest) φοβοῦ , ( thou-should-fearee-unto ,"Ζαχαρία, (Zacharias,"διότι (through-to-which-a-one) εἰσηκούσθη (it-was-heard-into) ἡ (the-one) δέησίς (a-binding) σου, (of-thee,"καὶ (and) ἡ (the-one) γυνή (a-woman) σου (of-thee) Ἐλεισάβετ (an-Eleisabet) γεννήσει (it-shall-generate-unto) υἱόν (to-a-son) σοι, (unto-thee) καὶ (and) καλέσεις (thou-shall-call-unto) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ (of-it) Ἰωάνην: (to-an-Ioanes)
1:13. ait autem ad illum angelus ne timeas Zaccharia quoniam exaudita est deprecatio tua et uxor tua Elisabeth pariet tibi filium et vocabis nomen eius IohannemBut the angel said to him: Fear not, Zachary, for thy prayer is heard: and thy wife Elizabeth shall bear thee a son. And thou shalt call his name John.
13. But the angel said unto him, Fear not, Zacharias: because thy supplication is heard, and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
1:13. But the Angel said to him: “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth shall bear a son to you. And you shall call his name John.
1:13. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John:

13: Ангел же сказал ему: не бойся, Захария, ибо услышана молитва твоя, и жена твоя Елисавета родит тебе сына, и наречешь ему имя: Иоанн;
1:13  εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος, μὴ φοβοῦ, ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου ἐλισάβετ γεννήσει υἱόν σοι, καὶ καλέσεις τὸ ὄνομα αὐτοῦ ἰωάννην.
1:13. ait autem ad illum angelus ne timeas Zaccharia quoniam exaudita est deprecatio tua et uxor tua Elisabeth pariet tibi filium et vocabis nomen eius Iohannem
But the angel said to him: Fear not, Zachary, for thy prayer is heard: and thy wife Elizabeth shall bear thee a son. And thou shalt call his name John.
1:13. But the Angel said to him: “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth shall bear a son to you. And you shall call his name John.
1:13. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13 Услышана молитва твоя. Едва ли Захария, как представитель всего народа (ст. 10-й), мог в это время молиться о своих личных нуждах: вероятнее всего то предположение (Августин, Зигабен), что Захария молился о даровании народу иудейскому давно уже ожидаемого Мессии. Ангел и возвещает ему, что такая его молитва Богом услышана... Мессия скоро придет. - И жена твоя Елизавета... В доказательство истинности своего предсказания о скором пришествии Мессии Ангел объявляет, что уже намечен и Предтеча Мессии, каковым будет имеющий скоро родиться сын Захарии. - И наречешь... см. Мф I, 21. - Иоанн. С евр. - Бог милостив (Иоханан).
Adam Clarke: Commentary on the Bible - 1831
1:13: Thy prayer is heard - This probably refers,
1st, to the frequent prayers which he had offered to God for a son; and
2dly, to those which he had offered for the deliverance and consolation of Israel.
They are all heard - thou shalt have a son, and Israel shall be saved. If fervent faithful prayers be not immediately answered, they should not be considered as lost; all such are heard by the Lord, are registered in heaven, and shall be answered in the most effectual way, and in the best time. Answers to prayer are to be received by faith; but faith should not only accompany prayer while offered on earth, but follow it all its way to the throne of grace, and stay with it before the throne till dismissed with its answer to the waiting soul.
Thou shalt call his name John - For the proper exposition of this name, see on Mar 1:4 (note).
Albert Barnes: Notes on the Bible - 1834
1:13: Thy prayer is heard - That is, thy prayer for offspring. This, among the Jews, was an object of intense desire. No prospect was more gloomy to them than that of dying childless, so that their "name should perish." Special pains, therefore, had been taken in the law to keep up the names of families by requiring a man to marry his brother's wife, Deu 25:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Fear: Luk 24:36-40; Jdg 6:23; Dan 10:12; Mat 28:5; Mar 16:6
thy prayer: Gen 25:21; Sa1 1:20-23; Psa 118:21; Act 10:31, and they, Gen 17:10, Gen 18:14; Jdg 13:3-5; Sa1 2:21; Kg2 4:16, Kg2 4:17; Psa 113:9; Psa 127:3-5
thou: Luk 1:60-63, Luk 2:21; Gen 17:19; Isa 8:3; Hos 1:4, Hos 1:6, Hos 1:9, Hos 1:10; Mat 1:21
John Gill
1:13 But the angel said unto him, fear not, Zacharias,.... He calls him by his name; for holy men are known to angels in person, and by name; to whom they are ministering spirits, and for whose good they are concerned; and bid him not be afraid, as the angel also said to the women at Christ's sepulchre, Mt 28:5 for he saw by his countenance and gestures, that he was greatly surprised and terrified at the sight of him:
for thy prayer is heard; which he had many years ago put up for a son; for it cannot be thought that he had been now praying for one, being in such an advanced age, and having for years past given up all hopes of one, and was even unbelieving, when he was told by the angel he should have one: prayer is sometimes immediately heard, and answered; and sometimes an answer is deferred a long time, to try the faith and patience of the saints, and to discover the more the wisdom, power, and goodness of God: or this may have regard to his present prayer, one branch of which might concern the coming of the Messiah, which was now expecting, and therefore is told, that his prayer was heard; since the angel that appeared to him, brought him the news of the conception and birth of his forerunner:
and thy wife Elisabeth shall bear thee a son; who had been always barren, and was called so, Lk 1:7.
And thou shalt call his name John; in Hebrew, "Jochanan", and signifies "gracious": a fit name for one that was filled with the gifts and graces of the Spirit; and was the harbinger of the Messiah, who is full of grace and truth; and the ushered in the Messiah's kingdom, which is a dispensation of grace.
John Wesley
1:13 Thy prayer is heard - Let us observe with pleasure, that the prayers of pious worshippers come up with acceptance before God; to whom no costly perfume is so sweet, as the fragrancy of an upright heart. An answer of peace was here returned, when the case seemed to be most helpless. Let us wait patiently for the Lord, and leave to his own wisdom the time and manner wherein he will appear for us. Thou shalt call his name John - John signifies the grace or favour of Jehovah. A name well suiting the person, who was afterward so highly in favour with God, and endued with abundance of grace; and who opened a way to the most glorious dispensation of grace in the Messiah's kingdom. And so Zacharias's former prayers for a child, and the prayer which he, as the representative of the people, was probably offering at this very time, for the appearing of the Messiah, were remarkably answered in the birth of his forerunner.
Robert Jamieson, A. R. Fausset and David Brown
1:13 thy prayer is heard--doubtless for offspring, which by some presentiment he even yet had not despaired of.
John--the same as "Johanan," so frequent in the Old Testament, meaning "Jehovah's gracious gift."
1:141:14: Եւ եղիցի քեզ ուրախութիւն եւ ցնծութիւն. եւ բազումք ՚ի ծնընդեան նորա խնդասցեն.
14 Նա քեզ համար ուրախութիւն եւ ցնծութիւն կը լինի, եւ շատերը կ’ուրախանան իր ծննդով,
14 Քեզի ուրախութիւն ու ցնծութիւն պիտի ըլլայ եւ շատեր անոր ծնանելուն համար պիտի ուրախանան։
Եւ եղիցի քեզ ուրախութիւն եւ ցնծութիւն, եւ բազումք ի ծննդեան նորա խնդասցեն:

1:14: Եւ եղիցի քեզ ուրախութիւն եւ ցնծութիւն. եւ բազումք ՚ի ծնընդեան նորա խնդասցեն.
14 Նա քեզ համար ուրախութիւն եւ ցնծութիւն կը լինի, եւ շատերը կ’ուրախանան իր ծննդով,
14 Քեզի ուրախութիւն ու ցնծութիւն պիտի ըլլայ եւ շատեր անոր ծնանելուն համար պիտի ուրախանան։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: и будет тебе радость и веселие, и многие о рождении его возрадуются,
1:14  καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται·
1:14. καὶ (And) ἔσται ( it-shall-be ) χαρά (a-joy) σοι (unto-thee) καὶ (and) ἀγαλλίασις, (a-jumping-to-excess,"καὶ (and) πολλοὶ ( much ) ἐπὶ (upon) τῇ (unto-the-one) γενέσει (unto-a-becoming) αὐτοῦ (of-it) χαρήσονται: (they-shall-have-been-joyed)
1:14. et erit gaudium tibi et exultatio et multi in nativitate eius gaudebuntAnd thou shalt have joy and gladness: and many shall rejoice in his nativity.
14. And thou shalt have joy and gladness; and many shall rejoice at his birth.
1:14. And there will be joy and exultation for you, and many will rejoice in his nativity.
1:14. And thou shalt have joy and gladness; and many shall rejoice at his birth.
And thou shalt have joy and gladness; and many shall rejoice at his birth:

14: и будет тебе радость и веселие, и многие о рождении его возрадуются,
1:14  καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις, καὶ πολλοὶ ἐπὶ τῇ γενέσει αὐτοῦ χαρήσονται·
1:14. et erit gaudium tibi et exultatio et multi in nativitate eius gaudebunt
And thou shalt have joy and gladness: and many shall rejoice in his nativity.
1:14. And there will be joy and exultation for you, and many will rejoice in his nativity.
1:14. And thou shalt have joy and gladness; and many shall rejoice at his birth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14 Радость - (cara) это собственно внутреннее состояние человека, а веселие (agalliasiV) - внешнее проявление этого состояния. - О рождении его возрадуются. Это будет, конечно, тогда, когда Иоанн будет совершать высокое свое назначение - приводить людей ко Христу.
Adam Clarke: Commentary on the Bible - 1831
1:14: Thou shalt have joy, etc. - ΕϚαι χαρα σοι, He will be joy and gladness to thee. A child of prayer and faith is likely to be a source of comfort to his parents. Were proper attention paid to this point, there would be fewer disobedient children in the world; and the number of broken-hearted parents would be lessened. But what can be expected from the majority of matrimonial connections, connections begun without the fear of God, and carried on without his love.
Many shall rejoice at his birth - He shall be the minister of God for good to multitudes, who shall, through his preaching, be turned from the error of their ways, and converted to God their Savior.
Albert Barnes: Notes on the Bible - 1834
1:14: Many shall rejoice at his birth - This does not refer so much to the time of his birth as to the subsequent rejoicing. Such will be his "character," that he will be an honor to the family, and many will rejoice that he lived: or, in other words, he will be a blessing to mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: Luk 1:58; Gen 21:6; Pro 15:20, Pro 23:15, Pro 23:24
John Gill
1:14 And thou shalt have joy and gladness,.... Not only because of his having a son; but because this his son would be the prophet of the Highest; would go before the Lord, and prepare his ways; give knowledge of salvation to many, and light to them that were in darkness, and guide their feet in the way of peace: all which, and more, he afterwards expresses in his song, whereby this part of the angel's prediction had its accomplishment:
and many shall rejoice at his birth; as the neighbours and cousins of his parents did; see Lk 1:58 and not only they, but all others, who, afterwards had knowledge of him as prophet, and as the forerunner of the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
1:14 shall rejoice--so they did (Lk 1:58, Lk 1:66); but the meaning rather is, "shall have cause to rejoice"--it would prove to many a joyful event.
1:151:15: զի եղիցի մեծ առաջի Տեառն. եւ գինի՛ եւ օղի՛ մի՛ արբցէ. եւ Հոգւով Սրբով լցցի անդստին յորովայնէ մօր իւրոյ[962]. [962] Օրինակ մի. Գինի եւ եւղ մի՛ արբցէ։
15 որովհետեւ նա Տիրոջ առաջ մեծ կը լինի, գինի եւ օղի չի խմի եւ մօր որովայնից սկսած Սուրբ Հոգով կը լցուի
15 Վասն զի Տէրոջը առջեւ մեծ պիտի ըլլայ։ Բայց գինի եւ օղի պիտի չխմէ եւ իր մօրը որովայնէն Սուրբ Հոգիով պիտի լեցուի.
զի եղիցի մեծ առաջի Տեառն, եւ գինի եւ օղի մի՛ արբցէ, եւ Հոգւով Սրբով լցցի անդստին յորովայնէ մօր իւրոյ:

1:15: զի եղիցի մեծ առաջի Տեառն. եւ գինի՛ եւ օղի՛ մի՛ արբցէ. եւ Հոգւով Սրբով լցցի անդստին յորովայնէ մօր իւրոյ[962].
[962] Օրինակ մի. Գինի եւ եւղ մի՛ արբցէ։
15 որովհետեւ նա Տիրոջ առաջ մեծ կը լինի, գինի եւ օղի չի խմի եւ մօր որովայնից սկսած Սուրբ Հոգով կը լցուի
15 Վասն զի Տէրոջը առջեւ մեծ պիտի ըլլայ։ Բայց գինի եւ օղի պիտի չխմէ եւ իր մօրը որովայնէն Սուրբ Հոգիով պիտի լեցուի.
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: ибо он будет велик пред Господом; не будет пить вина и сикера, и Духа Святаго исполнится еще от чрева матери своей;
1:15  ἔσται γὰρ μέγας ἐνώπιον [τοῦ] κυρίου, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ,
1:15. ἔσται ( It-shall-be ) γὰρ (therefore) μέγας (great) ἐνώπιον (in-looked) Κυρίου, (of-Authority-belonged,"καὶ (and) οἶνον ( to-a-wine ) καὶ ( and ) σίκερα ( to-a-sikera ) οὐ ( not ) μὴ ( lest ) πίῃ , ( it-might-have-had-drank ,"καὶ (and) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) πλησθήσεται (it-shall-be-repleted) ἔτι (if-to-a-one) ἐκ (out) κοιλίας (of-a-hollowing-unto) μητρὸς (of-a-mother) αὐτοῦ, (of-it)
1:15. erit enim magnus coram Domino et vinum et sicera non bibet et Spiritu Sancto replebitur adhuc ex utero matris suaeFor he shall be great before the Lord and shall drink no wine nor strong drink: and he shall be filled with the Holy Ghost, even from his mother's womb.
15. For he shall be great in the sight of the Lord, and he shall drink no wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb.
1:15. For he will be great in the sight of the Lord, and he will not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb.
1:15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb.
For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother' s womb:

15: ибо он будет велик пред Господом; не будет пить вина и сикера, и Духа Святаго исполнится еще от чрева матери своей;
1:15  ἔσται γὰρ μέγας ἐνώπιον [τοῦ] κυρίου, καὶ οἶνον καὶ σίκερα οὐ μὴ πίῃ, καὶ πνεύματος ἁγίου πλησθήσεται ἔτι ἐκ κοιλίας μητρὸς αὐτοῦ,
1:15. erit enim magnus coram Domino et vinum et sicera non bibet et Spiritu Sancto replebitur adhuc ex utero matris suae
For he shall be great before the Lord and shall drink no wine nor strong drink: and he shall be filled with the Holy Ghost, even from his mother's womb.
1:15. For he will be great in the sight of the Lord, and he will not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb.
1:15. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15 Велик пред Господом, - т. е. истинно велик (ср. ст. 6. и Мф XI, 9, 11). - Не будет пить вина и сикера, - т. е. будет назореем, которые не пили вина виноградного, ни напитков, приготовленных из других плодов (сикер). Ср. Чис VI, 3, 5. При этом не указано, чтобы этот обет назорейства Иоанн принял только на известный срок, как делали ветхозаветные назореи обыкновенно. Скорее дело здесь представляется так, что Иоанн, подобно Самсону (Суд XIII, 5) и Самуилу (1Цар. I, 11), останется назореем на всю свою жизнь. Очевидно, этим Ангел хочет обозначить особую нравственную высоту, на какой будет стоять Иоанн Предтеча: он всецело будет предан служению Богу и этим уже будет привлекать к себе внимание своих единоплеменников. - И Духа Святаго исполнится. Вместо возбуждающего действия вина и сикера Иоанн будет возбуждаем к деятельности Духом Святым, Который будет в изобилии посылать ему Свои силы и дары. - Еще от чрева матери. Кажется, здесь пропущено выражение: "явившись" или "придя" (ср. Мк VII, 4). Ангел хочет сказать, что Иоанн с самого рождения, т. е. в самые юные годы жизни уже будет иметь в себе полноту Духа Святого.
Adam Clarke: Commentary on the Bible - 1831
1:15: He shall be great in the sight of the Lord - That is, before Jesus Christ, whose forerunner he shall be; or he shall be a truly great person, for so this form of speech may imply.
Neither wine nor strong drink - Σικερα, i.e. all fermented liquors which have the property of intoxicating, or producing drunkenness. The original word σικερα, sikera, comes from the Hebrew, שכר shakar, to inebriate. "Any inebriating liquor," says St. Jerome, (Epis. ad Nepot)." is called sicera, whether made of corn, apples, honey, dates, or any other fruits." One of the four prohibited liquors among the East Indian Moslimans is called sikkir. "Sikkir is made by steeping fresh dates in water till they take effect in sweetening it: this liquor is abominable and unlawful." Hedaya, vol. iv. p. 158. Probably this is the very liquor referred to in the text. In the Institutes of Menu it is said, "Inebriating liquor may be considered as of three principal sorts: that extracted from dregs of sugar, that extracted from bruised rice, and that extracted from the flowers of the madhuca: as one, so are all; they shall not be tasted by the chief of the twice-born." Chap. xi. Inst. 95. Twice-born is used by the Brahmins in the same sense as being born again is used by Christians. It signifies a spiritual regeneration. From this word comes our English term cyder, or sider, a beverage made of the fermented juice of apples. See the note on Lev 10:9.
Shall be filled with the Holy Ghost - Shall be Divinely designated to this particular office, and qualified for it, from his mother's womb - from the instant of his birth. One MS., two versions, and four of the primitive fathers read εν τῃ κοιλιᾳ, In the womb of his mother - intimating that even before he should be born into the world the Holy Spirit should be communicated to him. Did not this take place on the salutation of the Virgin Mary? - and is not this what is intended, Luk 1:44? To be filled with the Holy Ghost, implies having the soul influenced in all its powers, with the illuminating, strengthening, and sanctifying energy of the Spirit.
Albert Barnes: Notes on the Bible - 1834
1:15: Shall be great - Shall be eminent, or distinguished as a preacher.
In the sight of the Lord - Greek, "before the Lord." That is, shall be "really" or "truly" great. God shall regard him as such.
Shall drink neither wine - The kind of wine commonly used in Judea was a light wine, often not stronger than cider in this country. It was the common drink of all classes of the people. See the notes at Joh 2:11. The use of wine was forbidden only to the Nazarite, Num 6:3. It was because John sustained this character that he abstained from the use of wine.
Strong drink - It is not easy to ascertain precisely what is meant by this word, but we are certain that it does not mean strong drink in our sense of the term. Distilled spirits were not then known. The art of distilling was discovered by an Arabian chemist in the 9th or 10th century; but distilled liquors are not used by Arabians. They banished them at once, as if sensible of their pernicious influence; nor are they used in Eastern nations at all. Europe and America have been the places where this poison has been most extensively used, and there it has beggared and ruined millions, and is yearly sweeping thousands unprepared into a wretched eternity. The "strong drink" among the Jews was probably nothing more than fermented liquors, or a drink obtained from fermented dates, figs, and the juice of the palm, or the lees of wine, mingled with sugar, and having the property of producing intoxication. Many of the Jewish writers say that by the word here translated "strong drink" was meant nothing more than old wine, which probably had the power of producing intoxication. See the notes at Isa 5:11.
Shall be filled with the Holy Ghost ... - Shall be divinely designated or appointed to this office, and qualified for it by all needful communications of the Holy Spirit. To be "filled" with the Holy Spirit is to be illuminated, sanctified, and guided by his influence. In this place it refers:
1. To the divine intention that he should be set apart to this work, as God designed that Paul should be an apostle from his mother's womb, Gal 1:15.
2. It refers to an actual fitting for the work from the birth by the influence of the Holy Spirit, as was the case with Jeremiah Jer 1:5, and with the Messiah himself, Psa 22:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: great: Luk 7:28; Gen 12:2, Gen 48:19; Jos 3:7, Jos 4:14; Ch1 17:8, Ch1 29:12; Mat 11:9-19; Joh 5:35
and shall: Luk 7:33; Num 6:2-4; Jdg 13:4-6; Mat 11:18
filled: Zac 9:15; Act 2:4, Act 2:14-18; Eph 5:18
even: Psa 22:9; Jer 1:5; Gal 1:15
Geneva 1599
1:15 For he shall be great in the (o) sight of the Lord, and shall drink neither wine nor (p) strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.
(o) So the Hebrews say when a rare kind of excellency is signified: so it is said of Nimrod in (Gen 10:9), "He was a mighty hunter before the LORD".
(p) Any drink that might make someone drunk.
John Gill
1:15 For he shall be great in the sight of the Lord,.... Of Jehovah, the Father; with whom, what is highly esteemed among men, is oftentimes an abomination; and of the Lord Jesus Christ, before whom he was to go, and who pronounced him a prophet, and more than a prophet, and even greater than any born of women, Mt 11:9 and of the Lord, the Spirit, with whom he was filled from his mother's womb: he was great, not in birth and blood, in worldly riches and grandeur, but in gifts and grace, in his work, office, and usefulness, and in the esteem of God, and even of men too:
and shall drink neither wine nor strong drink; which were forbidden the Nazarites, Num 6:3 where the Jews, by "wine", understand "new wine"; and by "strong drink", old wine: so all the "three Targums", of Onkelos, Jonathan ben Uzziel, and the Jerusalem, paraphrase the words there, "from wine new and old, he shall separate himself"; and they allow strong drink to a Nazarite, that has no wine in it: their canon (r) runs thus,
"three things are forbidden a Nazarite, defilement, and shaving, and whatever proceeds from the vine, whether fruit, or the refuse of fruit; but strong drink made of dates, or dried figs, and such like, is free for a Nazarite; and the strong drink which is forbidden him in the law, is strong drink made of mixture of wine.
But the Hebrew word, and which is here retained by the evangelist, signifies (s) any sort of liquor, which is inebriating, whether it is made of fruits, or honey, or what not. The Jews had no such strong drink as ours, which we call beer or ale; but they speak of the strong drink of the Medes, which they say was an inebriating liquor, made of barley (t):
and he shall be filled with the Holy Ghost, even from his mother's womb; or "whilst in his mother's womb", as the Syriac, Arabic, and Persic versions render it: like Jeremiah, he was sanctified, set apart, and ordained to be the prophet of the Highest, before he came out of his mother's womb; and was then under such an influence of the Spirit of God, as to leap in it for joy, at the salutation of the mother of Christ to his, Lk 1:41 and very early appeared to have the extraordinary gifts and graces of the Holy Ghost, qualifying him for his work,
(r) Maimon. Hilch. Nezirut, c. 5. sect. 1. (s) R. David Kimchi in Sepher Shorashim, rad. (t) Misn. Pesach. c. 3. sect. 1. & Jarchi, Maimom. & Bartenora in ib.
John Wesley
1:15 He shall be great before the Lord - God the Father: of the Holy Ghost and the Son of God mention is made immediately after. And shall drink neither wine nor strong drink - Shall be exemplary for abstemiousness and self - denial; and so much the more filled with the Holy Ghost.
Robert Jamieson, A. R. Fausset and David Brown
1:15 great in the sight of the Lord--nearer to Him in official standing than all the prophets. (See Mt 11:10-11.)
drink neither wine nor strong drink--that is, shall be a Nazarite, or "a separated one" (Num 6:2, &c.). As the leper was the living symbol of sin, so was the Nazarite of holiness; nothing inflaming was to cross his lips; no razor to come on his head; no ceremonial defilement to be contracted. Thus was he to be "holy to the Lord [ceremonially] all the days of his separation." This separation was in ordinary cases temporary and voluntary: only Samson (Judg 13:7), Samuel (1Kings 1:11), and John Baptist were Nazarites from the womb. It was fitting that the utmost severity of legal consecration should be seen in Christ's forerunner. HE was the REALITY and PERFECTION of the Nazarite without the symbol, which perished in that living realization of it: "Such an High Priest became us, who was SEPARATE FROM SINNERS" (Heb 7:26).
filled with the Holy Ghost, from . . . womb--a holy vessel for future service.
1:161:16: եւ զբազումս յորդւոցն Իսրայէլի դարձուսցէ ՚ի Տէր Աստուած իւրեանց։
16 եւ Իսրայէլի որդիներից շատերին կը դարձնի դէպի իրենց Տէր Աստուածը:
16 Իսրայէլի որդիներէն շատերը իրենց Տէր Աստուծոյն պիտի դարձնէ։
եւ զբազումս յորդւոցն Իսրայելի դարձուսցէ ի Տէր Աստուած իւրեանց:

1:16: եւ զբազումս յորդւոցն Իսրայէլի դարձուսցէ ՚ի Տէր Աստուած իւրեանց։
16 եւ Իսրայէլի որդիներից շատերին կը դարձնի դէպի իրենց Տէր Աստուածը:
16 Իսրայէլի որդիներէն շատերը իրենց Տէր Աստուծոյն պիտի դարձնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: и многих из сынов Израилевых обратит к Господу Богу их;
1:16  καὶ πολλοὺς τῶν υἱῶν ἰσραὴλ ἐπιστρέψει ἐπὶ κύριον τὸν θεὸν αὐτῶν.
1:16. καὶ (And) πολλοὺς ( to-much ) τῶν (of-the-ones) υἱῶν (of-sons) Ἰσραὴλ (of-an-Israel) ἐπιστρέψει (it-shall-beturn-upon) ἐπὶ (upon) Κύριον (to-Authority-belonged) τὸν (to-the-one) θεὸν (to-a-Deity) αὐτῶν: (of-them)
1:16. et multos filiorum Israhel convertet ad Dominum Deum ipsorumAnd he shall convert many of the children of Israel to the Lord their God.
16. And many of the children of Israel shall he turn unto the Lord their God.
1:16. And he will convert many of the sons of Israel to the Lord their God.
1:16. And many of the children of Israel shall he turn to the Lord their God.
And many of the children of Israel shall he turn to the Lord their God:

16: и многих из сынов Израилевых обратит к Господу Богу их;
1:16  καὶ πολλοὺς τῶν υἱῶν ἰσραὴλ ἐπιστρέψει ἐπὶ κύριον τὸν θεὸν αὐτῶν.
1:16. et multos filiorum Israhel convertet ad Dominum Deum ipsorum
And he shall convert many of the children of Israel to the Lord their God.
1:16. And he will convert many of the sons of Israel to the Lord their God.
1:16. And many of the children of Israel shall he turn to the Lord their God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16 Речь идет только об Израильтянах. Это вполне согласно с пониманием ветхозаветных людей, к каким принадлежал и Захария: они полагали, что Царство Мессии и все след. подготовительные к нему дела - в том числе и служение Предтечи Мессии - предназначены только для них, евреев. Притом и не все евреи обращены будут Иоанном: некоторые останутся в своем грехе.
Adam Clarke: Commentary on the Bible - 1831
1:16: Many of the children of Israel shall he turn - See this prediction fulfilled, Luk 3:10-18.
Albert Barnes: Notes on the Bible - 1834
1:16: Children of Israel - Jews. Descendants of Israel or Jacob.
Shall he turn - By repentance. He shall call them from their sins, and persuade them to forsake them, and to seek the Lord their God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Luk 1:76; Isa 40:3-5, Isa 49:6; Dan 12:3; Mal 3:1; Mat 3:1-6, Mat 21:32
Geneva 1599
1:16 And many of the children of Israel shall he (q) turn to the Lord their God.
(q) Shall be a means to bring many to repentance, and they will turn themselves to the Lord, from whom they fell.
John Gill
1:16 And many of the children of Israel,.... To whom only, or at least chiefly, he was sent, and came preaching, and administering the ordinance of baptism; and great multitudes of them flocked unto him, attended on his ministry, believed in his doctrine, and submitted to his baptism, but not all; for some slighted his preaching, and rejected his baptism: however, some there were, and many too, that were converted under his ministry, confessed their sins, and were baptized by him; which verified this prediction:
shall he turn to the Lord their God; not Jehovah, the Father; for though he was the Lord God of the Jews in general, and of those that were turned by John's ministry in a special manner; yet John cannot be said "to go before him", as he is in the next verse; but the Messiah is here meant, who is the Lord Jehovah, and is often so called in the Old Testament; particularly in a prophecy afterwards respected, Is 40:3 a name peculiar to God alone: and who also is called God, as he is frequently with additional epithets; as the mighty God, God over all, the great God, the true God, and eternal life; and our, your, and their God, the God of his covenant people, whether Jews or Gentiles; see Is 25:9. Conversion, which is meant by turning to God, is not man's work, but God's; and is effected by his mighty power, which is only equal to it; but John was to be, and was, an instrument of the conversion of many among the Jews, by preaching the doctrine of repentance towards God, and faith in the Messiah, that was just ready to come: he was the means in the hand of God, of turning many from sin, of bringing them to a true sense of it, and to an hearty and ingenuous confession and acknowledgment of it; and from trusting to, and depending upon, their birth privileges, legal duties, and self-righteousness; and from their gross notions of a temporal Messiah; and of leading them to believe in Christ as a spiritual Saviour, as the Lamb of God, that should take away the sin of the world.
John Wesley
1:16 And many of the children of Israel shall he turn - None therefore need be ashamed of "preaching like John the Baptist." To the Lord their God - To Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:16 A religious and moral reformer, Elijah-like, he should be (Mal 4:6, where the "turning of the people's heart to the Lord" is borrowed from 3Kings 18:37). In both cases their success, though great, was partial--the nation was not gained.
1:171:17: Եւ ինքն եկեսցէ՛ առաջի նորա հոգւով զօրութեամբ Եղիայի, դարձուցանել զսիրտս հարց յորդիս, եւ զանհաւանս յիմաստութիւն արդարոց. պատրաստե՛լ Տեառն ժողովուրդ կազմեալ[963]։ [963] Ոսկան. Հոգւով եւ զօրութեամբ։ Ոմանք. Պատրաստել ժողովուրդ Տեառն կազմեալ։
17 Նա Եղիայի հոգով եւ զօրութեամբ պիտի գնայ նրա առաջից, որպէսզի հայրերի սրտերը որդիներին դարձնի ու անհնազանդներին՝ արդարների իմաստութեանը՝ Տիրոջ համար պատրաստ մի ժողովուրդ կազմելու»:
17 Ինք անոր առջեւէն պիտի գայ Եղիային հոգիովը ու զօրութիւնովը, հայրերուն սրտերը որդիներուն վրայ դարձնելու եւ անհնազանդները՝ արդարներուն իմաստութեանը, որպէս զի Տէրոջը բարեկարգ ժողովուրդ մը պատրաստէ»։
Եւ ինքն եկեսցէ առաջի նորա [2]հոգւով զօրութեամբ Եղիայի, դարձուցանել զսիրտս հարց յորդիս, եւ զանհաւանս յիմաստութիւն արդարոց, պատրաստել Տեառն ժողովուրդ կազմեալ:

1:17: Եւ ինքն եկեսցէ՛ առաջի նորա հոգւով զօրութեամբ Եղիայի, դարձուցանել զսիրտս հարց յորդիս, եւ զանհաւանս յիմաստութիւն արդարոց. պատրաստե՛լ Տեառն ժողովուրդ կազմեալ[963]։
[963] Ոսկան. Հոգւով եւ զօրութեամբ։ Ոմանք. Պատրաստել ժողովուրդ Տեառն կազմեալ։
17 Նա Եղիայի հոգով եւ զօրութեամբ պիտի գնայ նրա առաջից, որպէսզի հայրերի սրտերը որդիներին դարձնի ու անհնազանդներին՝ արդարների իմաստութեանը՝ Տիրոջ համար պատրաստ մի ժողովուրդ կազմելու»:
17 Ինք անոր առջեւէն պիտի գայ Եղիային հոգիովը ու զօրութիւնովը, հայրերուն սրտերը որդիներուն վրայ դարձնելու եւ անհնազանդները՝ արդարներուն իմաստութեանը, որպէս զի Տէրոջը բարեկարգ ժողովուրդ մը պատրաստէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: и предъидет пред Ним в духе и силе Илии, чтобы возвратить сердца отцов детям, и непокоривым образ мыслей праведников, дабы представить Господу народ приготовленный.
1:17  καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει ἠλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι κυρίῳ λαὸν κατεσκευασμένον.
1:17. καὶ (And) αὐτὸς (it) προελεύσεται ( it-shall-come-before ) ἐνώπιον (in-looked) αὐτοῦ (of-it) ἐν (in) πνεύματι (unto-a-currenting-to) καὶ (and) δυνάμει (unto-an-ability) Ἠλεία , ( to-Heleias-belonged ," ἐπιστρέψαι ( to-have-beturned-upon ) καρδίας ( to-hearts ) πατέρων ( of-fathers ) ἐπὶ ( upon ) τέκνα ( to-producees ) καὶ (and) ἀπειθεῖς ( to-un-conduced ) ἐν (in) φρονήσει (unto-a-centering) δικαίων , ( of-course-belonged ,"ἑτοιμάσαι (to-have-readied-to) Κυρίῳ (unto-Authority-belonged) λαὸν (to-a-people) κατεσκευασμένον. (to-having-had-come-to-be-down-equipped-to)
1:17. et ipse praecedet ante illum in spiritu et virtute Heliae ut convertat corda patrum in filios et incredibiles ad prudentiam iustorum parare Domino plebem perfectamAnd he shall go before him in the spirit and power of Elias: that he may turn the hearts of the fathers unto the children and the incredulous to the wisdom of the just, to prepare unto the Lord a perfect people.
17. And he shall go before his face in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient in the wisdom of the just; to make ready for the Lord a people prepared .
1:17. And he will go before him with the spirit and power of Elijah, so that he may turn the hearts of the fathers to the sons, and the incredulous to the prudence of the just, so as to prepare for the Lord a completed people.”
1:17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord:

17: и предъидет пред Ним в духе и силе Илии, чтобы возвратить сердца отцов детям, и непокоривым образ мыслей праведников, дабы представить Господу народ приготовленный.
1:17  καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει ἠλίου, ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι κυρίῳ λαὸν κατεσκευασμένον.
1:17. et ipse praecedet ante illum in spiritu et virtute Heliae ut convertat corda patrum in filios et incredibiles ad prudentiam iustorum parare Domino plebem perfectam
And he shall go before him in the spirit and power of Elias: that he may turn the hearts of the fathers unto the children and the incredulous to the wisdom of the just, to prepare unto the Lord a perfect people.
1:17. And he will go before him with the spirit and power of Elijah, so that he may turn the hearts of the fathers to the sons, and the incredulous to the prudence of the just, so as to prepare for the Lord a completed people.”
1:17. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17 И предъидет пред Ним, т. е. будет идти впереди Бога (ср. ст. 16). Пророки Ветхого Завета неоднократно изображали наступление Мессианского времена как пришествие Иеговы, Который как Мессия явится Своему народу и спасет его от ига врагов его (Ис XLVI, 13; LII, 10; LVI, 1). - В духе и силе Илии. Иоанн будет действовать в народе еврейском с такою же ревностью о Боге и силою одушевления, с какою некогда действовал среди своих современников величайший пророк Илия. Это, впрочем, не относится к творению чудес, так как известно, что Иоанн чудес не творил (Ин X, 41). - Чтобы возвратить... О деятельности Иоанна евангелист говорит почти буквально словами пророка Малахии (IV, 6). У пророка же (см. Толк. Библ. т. 7-й с. 445) речь идет о мире в семье. Так как Иоанн не делал ничего такого, как и Илия, то некоторые толкователи (у нас - Богословский с. 169) полагают, что здесь идет речь о возобновлении духовного единства между древними патриархами (отцы) и их потомками - единства, прерванного непокорностью и непослушанием последних. Это необходимо для того, чтобы народ еврейский в состоянии был принять имеющего придти Господа (ср. 16 и начало 17-го ст.).
Adam Clarke: Commentary on the Bible - 1831
1:17: He shall go before him - Jesus Christ, in the spirit and power of Elijah; he shall resemble Elijah in his retired and austere manner of life, and in his zeal for the truth, reproving even princes for their crimes; compare Kg1 21:17-24, with Mat 14:4. It was on these accounts that the Prophet Malachi, Mal 4:6, had likened John to this prophet. See also Isa 40:3; and Mal 4:5, Mal 4:6.
To turn the hearts of the fathers - Gross ignorance had taken place in the hearts of the Jewish people; they needed a Divine instructer: John is announced as such; by this preaching and manner of life, all classes among the people should be taught the nature of their several places, and the duties respectively incumbent upon them, See Luk 3:10, etc. In these things the greatness of John, mentioned Luk 1:15, is pointed out, Nothing is truly great but what is so in the sight of God. John's greatness arose:
1. From the plenitude of God's Spirit which dwelt in him.
2. From his continual self-denial, and taking up his cross.
3. From his ardent zeal to make Christ known.
4. From his fidelity and courage in rebuking vice.
5. From the reformation which he was the instrument of effecting among the people; reviving among them the spirit of the patriarchs, and preparing their hearts to receive the Lord Jesus.
To turn the hearts of the fathers to their children. By a very expressive figure of speech, Abraham, Isaac, and Jacob, and the rest of the patriarchs, are represented here as having their hearts alienated from the Jews, their children, because of their unbelief and disobedience; but that the Baptist should so far succeed in converting them to the Lord their God, that these holy men should again look upon them with delight, and acknowledge them for their children. Some think that by the children, the Gentiles are meant, and by the fathers, the Jews.
The disobedient - Or unbelieving, απειθεις, the persons who would no longer credit the predictions of the prophets, relative to the manifestation of the Messiah. Unbelief and disobedience are so intimately connected, that the same word in the sacred writings often serves for both.
Albert Barnes: Notes on the Bible - 1834
1:17: Shall go before him - Before the Messiah. The connection here leads us to suppose that the word "him" refers to the "Lord their God" in the pRev_ious verse. If so, then it will follow that the Messiah was the Lord God of Israel - a character abundantly given him in other parts of the New Testament.
In the spirit and power of Elias - See the notes at Mat 11:14.
To turn the hearts of the fathers to the children - In the time of John the Jews were divided into a number of different sects. See the notes at Mat 3:7. They were opposed violently to each other, and pursued their opposition with great animosity. It was impossible but that this opposition should find its way into families, and divide parents and children from each other. John came that he might allay these animosities and produce better feeling. By directing them all to "one Master," the Messiah, he would divert their attention from the causes of their difference and bring them to union. He would restore peace to their families, and reconcile those parents and children who had chosen different sects, and who had suffered their attachment "to sect" to interrupt the harmony of their households. The effect of true religion on a family will always be to produce harmony. It attaches all the family to "one" great Master, and by attachment to him all minor causes of difference are forgotten.
And the disobedient to the wisdom of the just - The "disobedient" here are the unbelieving, and hence the impious, the wicked. These he would turn to the wisdom of the just, or to such wisdom as the "just" or pious manifest - that is, to true wisdom.
To make ready a people ... - To prepare them for his coming by announcing that the Messiah was about to appear, and by calling them to repentance. God has always required people to be pure in a special manner when he was about to appear among them. Thus, the Israelites were required to purify themselves for three days when he was about to come down on Mount Sinai, Exo 19:14-15. And so, when God the Son was about to appear as the Redeemer, he required that people should "prepare" themselves for his coming. So in view of the future judgment - the second coming of the Son of man - he requires that people should repent, believe, and be pure, Pe1 4:7; Pe2 3:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: before: Luk 1:16; Joh 1:13, Joh 1:23-30, Joh 1:34, Joh 3:28
in: Mal 4:5, Mal 4:6; Mat 11:14, Mat 17:11, Mat 17:12; Mar 9:11-13; Joh 1:21-24; Rev 20:4
power: Kg1 17:1, Kg1 18:18, Kg1 21:20; Kg2 1:4-6, Kg2 1:16, Elijah, Mat 3:4, Mat 3:7-12, Mat 14:4
turn: Luk 3:7-14; Mal 4:6
and the: Isa 29:24; Mat 21:29-32; Co1 6:9-11
to: or, by
to make: Sa1 7:5; Ch1 29:18; Ch2 29:36; Psa 10:17, Psa 78:8, Psa 111:10; Amo 4:12; Act 10:33; Rom 9:23; Col 1:12; Ti2 2:21; Pe1 2:9; Pe2 3:11-14; Jo1 2:28
Geneva 1599
1:17 And he shall go (r) before him (s) in the spirit and power of Elias, to turn the (t) hearts of the fathers to the children, and the disobedient to the (u) wisdom of the just; to make ready a people prepared for the Lord.
(r) As they used to go before kings, and when you see them, you know the king is not far off.
(s) This is spoken by the figure of speech metonymy, taking the spirit for the gift of the spirit; as you would say, the cause of that which comes from the cause.
(t) By the figure of speech synecdoche he shows that he will take away all types of enmities which used to breed great troubles and turmoils among men.
(u) Wisdom and goodness are two of the main causes which make men revere and honour their fathers.
John Gill
1:17 And he shall go before him,.... The Lord his God, the Lord Jesus Christ, whose forerunner he was; the messenger of him, that according to the prophecies in Is 40:3 was to go before him, and prepare his ways; as he did by his wonderful conception and birth, which made way for the more easy belief of the conception and birth of the Messiah, by a virgin; and by his preaching the doctrine of repentance, and administering the ordinance of baptism; which, were done to awaken the people's expectation of the Messiah, and that he might be made manifest in Israel, and by pointing him out to them in his preaching:
in the spirit and power of Elias: or Elijah, the Syriac and Persic versions add, "the prophet"; John the Baptist, and Elijah, were men much of the same spirit and disposition, and of like power, life, and zeal in religion; and therefore the one goes by the name of the other: they both much conversed in the wilderness; agreed in the austerity of their lives; their habit and dress were much alike; they were both restorers of religion, when very low, and much decayed; were famous for their faithfulness in reproving the vices of kings, and for their warm zeal for true religion, and for the persecution they endured for the sake of it:
to turn the hearts of the fathers to the children in Mal 4:6 which is the prophecy referred to, it is added,
and the heart of the children to their fathers; which some understand, of his turning the degenerate offspring of the Jews, to the sentiments of their forefathers, and causing them to agree with them in their notions of the Messiah: others, of the turning of the Jews to Christ, and his apostles; and others, of his being a means, through his ministry and baptism, of reconciling Jews and Gentiles together, which is the great business of the Gospel dispensation, ushered in by John; and who preached that all men should believe in Christ, and baptized publicans and Roman soldiers, as well as Jews; and which sense pretty much agrees with the interpretation the Jews put upon the prophecy, as referring to Elijah the Tishbite, whom they expect in person, before the coming of the Messiah: say (u) they,
"Elijah comes to defile and to cleanse (i.e. to pronounce what things are clean or unclean), and to remove afar off, and to bring near (i.e. to determine what families are legitimate or illegitimate). R. Simeon says, "to compose differences"; and the wise men say, neither to remove, nor to bring near, but , "to make peace" in the world; as it is said, "behold, I send unto you Elijah the prophet", &c. "and he shall turn the heart of the fathers", &c.
But the true meaning is, that John the Baptist, who is meant by Elias, should be an instrument of turning fathers with their children, and children with their fathers, to the Lord; that he should be a means of converting both fathers and children, one as well as another; and to gather persons of every age and station; for the particle which we render "to", is the same as "with", as Kimchi on the text observes: "and the disobedient to the wisdom of the just". By the "disobedient" are meant, either Jews or Gentiles; some understand it of the Gentiles, who were children of disobedience, before the light of the Gospel came among them: but rather the former are meant, who were a disobedient, rebellious, and gainsaying people; who were gone off from the wisdom, knowledge, and religion, of the just, or righteous ones, their forefathers; who prophesied of Christ, rejoiced to see his day, longed for him, and believed in him: now John was to be an instrument of turning some of the unbelieving Jews, to the true knowledge of salvation by Christ; which their righteous progenitors waited for, had a right knowledge of, and an interest in: and of leading them either into the Gospel of Christ, that wisdom of God is a mystery; the manifold wisdom of God, in which he has abounded in all wisdom and prudence: and which the righteous men among the Jews, searched diligently into, attained some knowledge of, and which even the holy angels desire to look into; so the patriarchs were called just, or righteous; as righteous Abel, just Noah, &c. and so the Jewish fathers: hence in the Targum on Jer 12:5 mention is made of thy fathers, "the just", who were of old: or to Christ himself, who is the wisdom of God, and in whom are hid all the treasures of wisdom and knowledge, to know him, and believe in him; who in the same Targum on Jer 23:5 is called , "the Messiah of the just",
To make ready a people prepared for the Lord. The Vulgate Latin and Syriac versions read, "a perfect people"; and the Persic version, "all the people": not all the people of the Jews, but God's elect among them who from all eternity were "prepared", as a people in a covenant relation, as the portion of Christ, and as his spouse and bride, and as such, given to him; they were in electing grace, vessels of mercy, afore prepared for glory; and heaven, as a kingdom, was prepared for them from the foundation of the world: they were provided with all spiritual blessings, which were prepared for them, and bestowed on them in heavenly places, in Christ, before the foundation of the world; even all their grace, and all their glory; yea, even their good works are such, which God has foreordained, or foreprepared that they should walk in. Now, the work of John the Baptist, was "to make ready" this people, by pointing out to them, in a ministerial way, wherein their readiness lay, to meet the Lord, and be for ever with him in heaven; not in a civil, moral, or legal righteousness; or in outward humiliation for, and abstinence from sin; nor in a submission to Gospel ordinances, and in a mere profession of religion, and in an observance of a round of duties; but in justification by the righteousness of Christ, and in regeneration and sanctification, by his Spirit and grace; the one giving a right to, the other a meetness for the heavenly inheritance: and John; and so any other Gospel minister, may be said to make ready a people, in this sense; when they are the instruments of the regeneration and conversion of sinners, and of leading them to the righteousness of Christ, for their justification before God, and acceptance with him,
(u) Misn. Ediot, c. 8. sect. 7.
John Wesley
1:17 He shall go before him, Christ, in the power and spirit of Elijah - With the same integrity, courage, austerity, and fervour, and the same power attending his word: to turn the hearts of the fathers to the children - To reconcile those that are at variance, to put an end to the most bitter quarrels, such as are very frequently those between the nearest relations: and the hearts of the disobedient to the wisdom of the just - And the most obstinate sinners to true wisdom, which is only found among them that are righteous before God.
Robert Jamieson, A. R. Fausset and David Brown
1:17 before him--before "the Lord their God" (Lk 1:16). By comparing this with Mal 3:1 and Is 40:3, it is plainly "Jehovah" in the flesh of Messiah [CALVIN and OLSHAUSEN] before whom John was to go as a herald to announce His approach, and a pioneer o prepare His way.
in the spirit--after the model.
and power of Elias--not his miraculous power, for John did no miracle" (Jn 10:41), but his power "turning the heart," or with like success in his ministry. Both fell on degenerate times; both witnessed fearlessly for God; neither appeared much save in the direct exercise of their ministry; both were at the head of schools of disciples; the success of both was similar.
fathers to the children--taken literally, this denotes the restoration of parental fidelity [MEYER and others], the decay of which is the beginning of religious and social corruption--one prominent feature of the coming revival being put for the whole. But what follows, explanatory of this, rather suggests a figurative sense. If "the disobedient" be "the children," and to "the fathers" belongs "the wisdom of the just" [BENGEL], the meaning will be, "he shall bring back the ancient spirit of the nation into their degenerate children" [CALVIN, &c.]. So Elijah invoked "the God Abraham, Isaac, and Israel," when seeking to "turn their heart back again" (3Kings 18:36-37).
to make ready, &c.--more clearly, "to make ready for the Lord a prepared people," to have in readiness a people prepared to welcome Him. Such preparation requires, in every age and every soul, an operation corresponding to the Baptist's ministry.
1:181:18: Եւ ասէ Զաքարիա ցհրեշտակն. Եւ ի՞ւ գիտացից զայդ. զի ես՝ ծե՛ր եմ, եւ կի՛ն իմ անցեալ զաւուրբք իւրովք[964]։ [964] Ոմանք. Անցեալ է զաւ՛՛։
18 Եւ Զաքարիան ասաց հրեշտակին. «Ես ի՞նչ կերպ կ’իմանամ այդ, քանի որ ես ծեր եմ, եւ կինս էլ առաջացած տարիքում է»:
18 Զաքարիա ըսաւ հրեշտակին. «Ինչո՞վ գիտնամ այդ բանը, որովհետեւ ես ծեր եմ ու իմ կինս իր օրերը անցուցած է»։
Եւ ասէ Զաքարիա ցհրեշտակն. Եւ ի՞ւ գիտացից զայդ. զի ես ծեր եմ, եւ կին իմ անցեալ զաւուրբք իւրովք:

1:18: Եւ ասէ Զաքարիա ցհրեշտակն. Եւ ի՞ւ գիտացից զայդ. զի ես՝ ծե՛ր եմ, եւ կի՛ն իմ անցեալ զաւուրբք իւրովք[964]։
[964] Ոմանք. Անցեալ է զաւ՛՛։
18 Եւ Զաքարիան ասաց հրեշտակին. «Ես ի՞նչ կերպ կ’իմանամ այդ, քանի որ ես ծեր եմ, եւ կինս էլ առաջացած տարիքում է»:
18 Զաքարիա ըսաւ հրեշտակին. «Ինչո՞վ գիտնամ այդ բանը, որովհետեւ ես ծեր եմ ու իմ կինս իր օրերը անցուցած է»։
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: И сказал Захария Ангелу: по чему я узнаю это? ибо я стар, и жена моя в летах преклонных.
1:18  καὶ εἶπεν ζαχαρίας πρὸς τὸν ἄγγελον, κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς.
1:18. καὶ (And) εἶπεν (it-had-said,"Ζαχαρίας (a-Zacharias,"πρὸς (toward) τὸν (to-the-one) ἄγγελον (to-a-messenger,"Κατὰ (Down) τί (to-what-one) γνώσομαι ( I-shall-acquaint ) τοῦτο; (to-the-one-this?"ἐγὼ (I) γάρ (therefore) εἰμι (I-be) πρεσβύτης (an-elder,"καὶ (and) ἡ (the-one) γυνή (a-woman) μου (of-me) προβεβηκυῖα (having-had-come-to-step-before) ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) αὐτῆς. (of-it)
1:18. et dixit Zaccharias ad angelum unde hoc sciam ego enim sum senex et uxor mea processit in diebus suisAnd Zachary said to the angel: Whereby shall I know this? For I am an old man, and my wife is advanced in years.
18. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.
1:18. And Zechariah said to the Angel: “How may I know this? For I am elderly, and my wife is advanced in years.”
1:18. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years:

18: И сказал Захария Ангелу: по чему я узнаю это? ибо я стар, и жена моя в летах преклонных.
1:18  καὶ εἶπεν ζαχαρίας πρὸς τὸν ἄγγελον, κατὰ τί γνώσομαι τοῦτο; ἐγὼ γάρ εἰμι πρεσβύτης καὶ ἡ γυνή μου προβεβηκυῖα ἐν ταῖς ἡμέραις αὐτῆς.
1:18. et dixit Zaccharias ad angelum unde hoc sciam ego enim sum senex et uxor mea processit in diebus suis
And Zachary said to the angel: Whereby shall I know this? For I am an old man, and my wife is advanced in years.
1:18. And Zechariah said to the Angel: “How may I know this? For I am elderly, and my wife is advanced in years.”
1:18. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18 Захария, подобно Аврааму (Быт XV, 8), просит знамения, по которому бы он мог узнать действительное наступление того, что ему обещано (это). При этом он указывает и причину, по какой он нуждается в знамении.
Adam Clarke: Commentary on the Bible - 1831
1:18: Whereby shall I know this? - All things are possible to God: no natural impediment can have any power when God has declared he will accomplish his purpose. He has a right to be believed on his own word alone; and it is impious, when we are convinced that it is his word, to demand a sign or pledge for its fulfillment.
Albert Barnes: Notes on the Bible - 1834
1:18: Whereby shall I know this? - The thing was improbable, and he desired "evidence" that it would take place. The testimony of an "angel," and in such a place, should have been proof enough; but people are slow to believe the testimony of heavenly messengers. As a consequence of not believing, he was struck mute.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Whereby: Luk 1:34; Gen 15:8, Gen 17:17, Gen 18:12; Jdg 6:36-40; Isa 38:22
for: Luk 1:7; Num 11:21-23; Kg2 7:2; Rom 4:19
John Gill
1:18 And Zacharias said unto the angel, whereby shall I know this?.... Notwithstanding such an appearance of an angel to him, which in those times was not so usual, and this in the holy place; and the things themselves which were told him, and these as the return of prayer; yet he distrusted, and wanted a sign, whereby he might know the truth of them, as the Jews were generally desirous of, and as the father of them was; who expressed himself in much such language, on a certain occasion, as this his son did; see Gen 15:8.
For I am an old man; at least sixty years of age; for with the Jews, sixty years were reckoned, "for old age" (w); and a man of these years, was accounted an old man: and the Jewish Rabbins observe (x), that the word for old age in Job 30:2 is by "gematry, sixty"; that is, the letters of the word, numerically make so much. The Mahometan writers, as before observed on Lk 1:7 make him to be ninety nine years of age: he was not discharged from service; the Levites were at fifty, but not the priests; blemishes, as the Jewish writers say (y), made them unfit for service, but years did not: and even the law concerning the Levites, they say (z), only respected the time they carried the sanctuary from place to place, and not future generations; and that they are disqualified neither by blemishes, nor by years, only by voice, for singing of the song; but then they might be among the porters; so that they were not on that account laid aside from all service:
and my wife well stricken in years. The Mahometan writers, as before, say, she was "eighty nine"; a like objection Abraham made, though he afterwards got over it, and was strong in faith, giving glory to God, believing in his power and faithfulness; see Gen 17:17.
(w) Misn. Abot, c. 5. sect. 21. & Maimon. in ib. (x) R. Sol. Urbin. Ohel Moed, fol. 24. 2. (y) T. Bab. Cholin, fol. 24. 1. (z) Maimon. Hilch. Cele Hamikdash, c. 3. sect. 8.
John Wesley
1:18 Zacharias said, Whereby shall I know this? - In how different a spirit did he blessed virgin say, How shall this be? Zacharias disbelieved the fact: Mary had no doubt of the thing; but only inquired concerning the manner of it.
Robert Jamieson, A. R. Fausset and David Brown
1:18 Whereby, &c.--Mary believed what was far harder without a sign. Abraham, though older, and doubtless Sarah, too, when the same promise was made to him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was that in which Zacharias failed.
1:191:19: Պատասխանի ետ հրեշտակն՝ եւ ասէ ցնա. Ե՛ս եմ Գաբրիէլ՝ որ կամ առաջի Աստուծոյ, եւ առաքեցայ խօսել ընդ քեզ՝ եւ աւետարանե՛լ քեզ զայդ։
19 Հրեշտակը նրան պատասխանեց եւ ասաց. «Ես Գաբրիէլն եմ, որ կանգնում եմ Աստծու առաջ. ես ուղարկուեցի խօսելու քեզ հետ եւ այդ բանը քեզ աւետելու:
19 Հրեշտակը պատասխան տալով ըսաւ անոր. «Ես եմ Գաբրիէլը, որ Աստուծոյ առջեւ կը կայնիմ ու ղրկուեցայ քեզի խօսելու եւ այս բաներուն աւետիսը քեզի տալու։
Պատասխանի ետ հրեշտակն եւ ասէ ցնա. Ես եմ Գաբրիէլ որ կամ առաջի Աստուծոյ, եւ առաքեցայ խօսել ընդ քեզ եւ աւետարանել քեզ զայդ:

1:19: Պատասխանի ետ հրեշտակն՝ եւ ասէ ցնա. Ե՛ս եմ Գաբրիէլ՝ որ կամ առաջի Աստուծոյ, եւ առաքեցայ խօսել ընդ քեզ՝ եւ աւետարանե՛լ քեզ զայդ։
19 Հրեշտակը նրան պատասխանեց եւ ասաց. «Ես Գաբրիէլն եմ, որ կանգնում եմ Աստծու առաջ. ես ուղարկուեցի խօսելու քեզ հետ եւ այդ բանը քեզ աւետելու:
19 Հրեշտակը պատասխան տալով ըսաւ անոր. «Ես եմ Գաբրիէլը, որ Աստուծոյ առջեւ կը կայնիմ ու ղրկուեցայ քեզի խօսելու եւ այս բաներուն աւետիսը քեզի տալու։
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: Ангел сказал ему в ответ: я Гавриил, предстоящий пред Богом, и послан говорить с тобою и благовестить тебе сие;
1:19  καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῶ, ἐγώ εἰμι γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα·
1:19. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) ἄγγελος (a-messenger) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ἐγώ (I) εἰμι (I-be) Γαβριὴλ (a-Gabriel) ὁ (the-one) παρεστηκὼς (having-had-come-to-stand-beside) ἐνώπιον (in-looked) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"καὶ (and) ἀπεστάλην (I-had-been-set-off) λαλῆσαι (to-have-spoken-unto) πρὸς (toward) σὲ (to-THEE) καὶ (and) εὐαγγελίσασθαί ( to-have-goodly-messaged-to ) σοι (unto-thee) ταῦτα: (to-the-ones-these)
1:19. et respondens angelus dixit ei ego sum Gabrihel qui adsto ante Deum et missus sum loqui ad te et haec tibi evangelizareAnd the angel answering, said to him: I am Gabriel, who stand before God and am sent to speak to thee and to bring thee these good tidings.
19. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and I was sent to speak unto thee, and to bring thee these good tidings.
1:19. And in response, the Angel said to him: “I am Gabriel, who stands before God, and I have been sent to speak to you, and to proclaim these things to you.
1:19. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings:

19: Ангел сказал ему в ответ: я Гавриил, предстоящий пред Богом, и послан говорить с тобою и благовестить тебе сие;
1:19  καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῶ, ἐγώ εἰμι γαβριὴλ ὁ παρεστηκὼς ἐνώπιον τοῦ θεοῦ, καὶ ἀπεστάλην λαλῆσαι πρὸς σὲ καὶ εὐαγγελίσασθαί σοι ταῦτα·
1:19. et respondens angelus dixit ei ego sum Gabrihel qui adsto ante Deum et missus sum loqui ad te et haec tibi evangelizare
And the angel answering, said to him: I am Gabriel, who stand before God and am sent to speak to thee and to bring thee these good tidings.
1:19. And in response, the Angel said to him: “I am Gabriel, who stands before God, and I have been sent to speak to you, and to proclaim these things to you.
1:19. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19 Так как в вопросе Захарии сказалось некоторое сомнение в возможности исполнения сказанного ему Ангелом, то последний указывает Захарии на свое высокое положение пред Богом (ср. 3Цар. Х, 8), которое ручается в том, что он правильно передал волю Божию Захарии. Притом и самое имя - Гавриил "сильный Божий" (ср. Дан VIII, 16) должно напомнить Захарии о тех великих обетованиях, какие были даны народу еврейскому именно через этого Ангела пророку Даниилу. "Я тот самый, что некогда являлся Даниилу - как бы говорит Гавриил - ты можешь мне довериться!"
Adam Clarke: Commentary on the Bible - 1831
1:19: I am Gabriel - This angel is mentioned, Dan 8:16; Dan 9:21. The original גבריאל is exceedingly expressive: it is compounded of גבורה geburah, and אל el, the might of the strong God. An angel with such a name was exceedingly proper for the occasion; as it pointed out that all-prevalent power by which the strong God could accomplish every purpose, and subdue all things to himself.
That stand in the presence of God - This is in allusion to the case of the prime minister of an eastern monarch, who alone has access to his master at all times; and is therefore said, in the eastern phrase, to see the presence, or to be in the presence. From the allusion we may conceive the angel Gabriel to be in a state of high favor and trust before God.
Albert Barnes: Notes on the Bible - 1834
1:19: I am Gabriel - The word "Gabriel" is made up of two Hebrew words, and signifies "man of God." This angel is mentioned as having been deputed to inform "Daniel" that his prayers were heard. See the notes at Dan 8:16; Dan 9:21.
That stand in the presence of God - To stand in the presence of one is a phrase denoting "honor" or "favor." To be admitted to the presence of a king, or to be with him, was a token of favor. So to stand before God signifies merely that he was honored or favored by God. He was permitted to come near him, and to see much of his glory. Compare Kg1 10:8; Kg1 12:6; Kg1 17:1; Pro 22:29.
And am sent ... - The angels are "ministering spirits" sent forth to minister for them who shall be heirs of salvation," Heb 1:7, Heb 1:14. They delight to do the will of God, and one way of doing that will is by aiding his children here, by succoring the afflicted, and by defending those who are in danger. There is no more absurdity or impropriety in supposing that angels may render such aid, than there is in supposing that good people may assist one another; and there can be no doubt that it affords high pleasure to the angels of God to be "permitted" to aid those who are treading the dangerous and trying path which leads to eternity. Holiness is the same as benevolence, and holy beings seek and love opportunities to do good to their fellow creatures. In the eye of holy beings all God's creatures are parts of one great family, and whenever they can do them good they rejoice in the opportunity, at any sacrifice.
These glad tidings - This good news respecting the birth of a son.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: I am: Luk 1:26; Dan 8:16, Dan 9:21-23; Mat 18:10; Heb 4:14
and to: Luk 2:10
Geneva 1599
1:19 And the angel answering said unto him, I am Gabriel, (x) that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.
(x) That appears, for so the Hebrews use this saying "to stand" to mean that they are ready to do his commandment.
John Gill
1:19 And the angel answering, said unto him, I am Gabriel,.... The name of an angel well known to Zacharias from Daniel's prophecies, Dan 8:16 and is the first time we read of the name of an angel: the Jews say (a), the names of angels came out of Babylon, by the means of the Israelites; and it was there that Daniel became acquainted with this name of Gabriel, and also of Michael. Frequent mention is made of Gabriel in the Jewish writings (b): were there a particular angel appointed over conception, as the Jews say (c) there is, one would be ready to think it should be Gabriel, since he was sent to declare the conception and birth both of John the Baptist, and of our Lord Jesus Christ: the name of that angel the Jews indeed say (d) is Lilah; but yet the Cabalistic doctors (e) affirm, that that angel is under Gabriel. In what language this angel spoke to Zacharias, and afterwards to Mary, may be a needless inquiry; but since the Syriac language was generally spoken, and understood by the Jews at this time, it is highly reasonable that he spoke to them in that. The Jews have a notion, that none of the ministering angels understand the Syriac language, excepting Gabriel; and he, they say, understood seventy languages (f). Now the angel, by making mention of his name, puts Zacharias in mind of the prophecy of Daniel concerning the coming of the Messiah, which he had from him; and whereas his name signified, "a man of God", or "the power", or "strength of God", or "God is my strength", he suggests unto him, that he ought not to have distrusted his Words, since with God all things are possible: he adds,
that stand in the presence of God; beholding his face, hearkening to his voice, and ministering to him, and so had this affair immediately from him: and therefore he had no reason to doubt of the accomplishment of it. Gabriel, according to the Jews, is one of the four angels that surround the throne of God: their names are Michael, Uriel, Raphael, and Gabriel (g),
"Michael they place at his right hand, and Uriel at his left hand, and Gabriel, before him, (in his presence, as he here says of himself,) over against the kingdom of Judah, and Moses and Aaron, who were in the east (of the camp of Israel); and why is his name called Gabriel? of Judah it is written, 1Chron 5:2 "for Judah", "prevailed above his brethren"; and of Moses it is written, Lev 1:1 "and God called unto Moses"; and it is written, Is 9:6 "and shall call his name Wonderful, Counselor, the mighty God, lo! Gabriel".
And am sent to speak unto thee, and to show unto thee these glad tidings: wherefore, on account of his name, his office, and his mission, especially the subject of it being welcome news, good tidings, what he said ought to have obtained credit with him. Gabriel was one of the ministering spirits sent to minister to them that were heirs of salvation; his messages were messages of mercy, grace and love; he was not a minister of the wrath and vengeance of God, but of his favour. Agreeably to this the Jews say of him, that his name Gabriel is, by "gematry", or numerically, the same with "merciful" (h): he is called, in the Talmud (i), "the decisive spirit", and is said to have three names, Piskon, Itmon, and Sigron. He is called Piskon, because he decides, or determines judgment against them that are above; and Itmon, because he stops up the sins of the Israelites; and Sigron, because when he shuts (the gates of judgment) there is none can open again. Hence also they say, that he is the angel that is appointed over water which quenches fire. The Targumist on Job 25:2 paraphrases the words thus:
"Michael on the right hand, who is over fire; and Gabriel on the left hand, who is over water; and the holy creatures mingle fire and water, and by his dominion and fear, make peace in his heaven of heavens.
(a) T. Hicros. Rosh Hashana, fol. 56. 4. (b) Targum Jon. in Exod. xxiv. 10. Targum in Esth. iv. 12. & in Psal. cxxxvii. 8. T. Bab. Sanhedrin, fol. 19. 2. Shemot Rabba, fol. 91. 2. Sithre Toro in Zohar in Gen. fol. 65. 3. & 66. 2. (c) Targum in Job. iii. 3. (d) T. Bab. Nidda, fol. 16. 2. (e) Lex. Cabbal. p. 230. (f) T. Bab. Sota, fol. 33. 1. & Tosephot in Sabbat, fol. 12. 2. (g) Bernidbar Rabba, sect. 2. fol. 179. 1. (h) Lex. Cabbal. p. 230. (i) T. Bab. Sanhedrin, fol. 44. 2.
John Wesley
1:19 I am Gabriel, that stand in the presence of God - Seven angels thus stand before God, Rev_ 7:2; who seem the highest of all. There seems to be a remarkable gradation in the words, enhancing the guilt of Zacharias's unbelief. As if he had said, I am Gabriel, a holy angel of God: yea, one of the highest order. Not only so, but am now peculiarly sent from God; and that with a message to thee in particular. Nay, and to show thee glad tidings, such as ought to be received with the greatest joy and readiness.
Robert Jamieson, A. R. Fausset and David Brown
1:19 Gabriel--signifying "man of God," the same who appeared to Daniel at the time of incense (Dan 9:21) and to Mary (Lk 1:26).
stand, &c.--as his attendant (compare 3Kings 17:1).
1:201:20: Եւ ահա՝ եղիցես համր, եւ մի՛ կարասցես խօսել մինչեւ ցօրն՝ յորում այդ լինիցի. փոխանակ զի ո՛չ հաւատացեր բանից իմոց՝ որք լցցի՛ն ՚ի ժամանակի իւրեանց։
20 Եւ ահա՛, դու համր կը լինես եւ չես կարողանայ խօսել մինչեւ այն օրը, երբ այդ կատարուի, քանի որ դու չհաւատացիր իմ խօսքերին, որ կ’իրականան իրենց ժամանակին»:
20 Ահա համր պիտի ըլլաս դուն ու պիտի չկրնաս խօսիլ մինչեւ այն օրը՝ երբ այս բաները ըլլան, քանզի չհաւատացիր իմ խօսքերուս, որոնք իրենց ատենին պիտի կատարուին»։
Եւ ահա եղիցես համր, եւ մի՛ կարասցես խօսել մինչեւ ցօրն յորում այդ լինիցի. փոխանակ զի ոչ հաւատացեր բանից իմոց, որք լցցին ի ժամանակի իւրեանց:

1:20: Եւ ահա՝ եղիցես համր, եւ մի՛ կարասցես խօսել մինչեւ ցօրն՝ յորում այդ լինիցի. փոխանակ զի ո՛չ հաւատացեր բանից իմոց՝ որք լցցի՛ն ՚ի ժամանակի իւրեանց։
20 Եւ ահա՛, դու համր կը լինես եւ չես կարողանայ խօսել մինչեւ այն օրը, երբ այդ կատարուի, քանի որ դու չհաւատացիր իմ խօսքերին, որ կ’իրականան իրենց ժամանակին»:
20 Ահա համր պիտի ըլլաս դուն ու պիտի չկրնաս խօսիլ մինչեւ այն օրը՝ երբ այս բաները ըլլան, քանզի չհաւատացիր իմ խօսքերուս, որոնք իրենց ատենին պիտի կատարուին»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: и вот, ты будешь молчать и не будешь иметь возможности говорить до того дня, как это сбудется, за то, что ты не поверил словам моим, которые сбудутся в свое время.
1:20  καὶ ἰδοὺ ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀνθ᾽ ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν.
1:20. καὶ (and) ἰδοὺ ( thou-should-have-had-seen ," ἔσῃ ( thou-shall-be ) σιωπῶν (muting-unto) καὶ (and) μὴ (lest) δυνάμενος ( abling ) λαλῆσαι (to-have-spoken-unto) ἄχρι (unto-whilst) ἧς (of-which) ἡμέρας (of-a-day) γένηται ( it-might-have-had-became ) ταῦτα, (the-ones-these,"ἀνθ' (ever-a-one) ὧν ( of-which ) οὐκ (not) ἐπίστευσας (thou-trusted-of) τοῖς (unto-the-ones) λόγοις (unto-forthees) μου, (of-me,"οἵτινες (which-ones) πληρωθήσονται (they-shall-be-en-filled) εἰς (into) τὸν (to-the-one) καιρὸν (to-a-time) αὐτῶν. (of-them)
1:20. et ecce eris tacens et non poteris loqui usque in diem quo haec fiant pro eo quod non credidisti verbis meis quae implebuntur in tempore suoAnd behold, thou shalt be dumb and shalt not be able to speak until the day wherein these things shall come to pass: because thou hast not believed my words, which shall be fulfilled in their time.
20. And behold, thou shalt be silent and not able to speak, until the day that these things shall come to pass, because thou believedst not my words, which shall be fulfilled in their season.
1:20. And behold, you will be silent and unable to speak, until the day on which these things shall be, because you have not believed my words, which will be fulfilled in their time.”
1:20. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season:

20: и вот, ты будешь молчать и не будешь иметь возможности говорить до того дня, как это сбудется, за то, что ты не поверил словам моим, которые сбудутся в свое время.
1:20  καὶ ἰδοὺ ἔσῃ σιωπῶν καὶ μὴ δυνάμενος λαλῆσαι ἄχρι ἧς ἡμέρας γένηται ταῦτα, ἀνθ᾽ ὧν οὐκ ἐπίστευσας τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν.
1:20. et ecce eris tacens et non poteris loqui usque in diem quo haec fiant pro eo quod non credidisti verbis meis quae implebuntur in tempore suo
And behold, thou shalt be dumb and shalt not be able to speak until the day wherein these things shall come to pass: because thou hast not believed my words, which shall be fulfilled in their time.
1:20. And behold, you will be silent and unable to speak, until the day on which these things shall be, because you have not believed my words, which will be fulfilled in their time.”
1:20. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20 Будешь молчать. Захария, как священник и учитель закона, не должен бы сомневаться, слыша Ангела, а он показал себя не на высоте своего призвания. Поэтому, в наказание за сомнение, Ангел налагает печать молчания на его уста: он, священник, проповедник религии, должен молчать! - И не будешь иметь возможности говорить. Молчание Захарии будет иметь своею причиною то, что он онемеет на самом деле.
Adam Clarke: Commentary on the Bible - 1831
1:20: Thou shalt be dumb - Σιωπων silent; this translation is literal; the angel immediately explains it, thou shalt not be able to speak. Dumbness ordinarily proceeds from a natural imperfection or debility of the organs of speech; in this case there was no natural weakness or unfitness in those organs; but, for his rash and unbelieving speech, silence is imposed upon him by the Lord, and he shall not be able to break it, till the power that has silenced him gives him again the permission to speak! Let those who are intemperate in the use of their tongues behold here the severity and mercy of the Lord; nine months' silence for one intemperate speech! Many, by giving way to the language of unbelief, have lost the language of praise and thanksgiving for months, if not years!
Albert Barnes: Notes on the Bible - 1834
1:20: Because thou believest not ... - This was both a sign and a judgment - a sign that he had come from God, and that the thing would be fulfilled: and a judgment for not giving credit to what he had said. There is no sin in the sight of God more aggravated than unbelief. When God speaks; man should believe; nor can he that "will not" believe escape punishment. God speaks only truth, and we should believe Him. God speaks only what is for our good, and it is right that we should suffer if we do not credit what He says.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: thou shalt: Luk 1:22, Luk 1:62, Luk 1:63; Exo 4:11; Eze 3:26, Eze 24:27
dumb: Σιωπων [Strong's G4623], silent; for in this case, though there was no natural imperfection or debility of the organs of speech, as in dumbness, yet, thou shalt not be able to speak. This was at once a proof of the severity and mercy of God. of severity, in condemning him to nine months' silence for his unbelief; of mercy, in rendering his punishment temporary, and the means of making others rejoice in the events predicted.
because: Luk 1:45; Gen 18:10-15; Num 20:12; Kg2 7:2, Kg2 7:19; Isa 7:9; Mar 9:19, Mar 16:14; Rev 3:19
which: Rom 3:3; Ti2 2:13; Tit 1:2; Heb 6:18
John Gill
1:20 And behold, thou shalt be dumb, &c. Or "silent; and not able to speak", if he would. Silence is sometimes voluntary; but this was what he could not help;
until the day that these thing shall be performed; which he had said concerning the conception and birth of a son, and the imposition of a name on him; for this dumbness remained upon Zachariah, not only until his wife had conceived, and the child was born, but until the eighth day after, when he was circumcised, and his name was given him the angel directed to: "because thou believest not my words": he was struck both deaf and dumb, as appears from his friends making signs to him, Lk 1:62 which they had no need to have done, could he have heard: he was struck with deafness, because he hearkened not to the angel's words; and with dumbness, because from the unbelief of his heart he objected to them. We learn from hence, what an evil unbelief is, and how much resented by God, and how much it becomes us to take heed, that it prevails not in us: and especially since it easily besets us: "which shall be fulfilled in their season"; first the conception, then the birth; after that the calling him by his name, and in process of time, the doing of his work and office; so that the unbelief Zacharias did not make the faith of God of none effect; for though sometimes the people of God are very unbelieving, yet he abides faithful to his word and promises. Mahomet, in his Alkoran (k), very wrongly makes the angel to say these words to Zacharias,
"thy sign shall be, that thou shalt speak unto no man for three days, otherwise than by gesture.
And elsewhere (l) it is said three nights,
(k) C. 3. p. 40. Ed. Sale. (l) C. 10. p. 249.
John Wesley
1:20 Thou shalt be dumb - The Greek word signifies deaf, as well as dumb: and it seems plain, that he was as unable to hear, as he was to speak; for his friends were obliged to make signs to him, that he might understand them, Lk 1:62.
Robert Jamieson, A. R. Fausset and David Brown
1:20 dumb--speechless.
not able--deprived of the power of speech (Lk 1:64). He asked a sign, and now he got it.
until the day that these things shall be performed--See on Lk 1:64.
1:211:21: Եւ ժողովուրդն՝ ա՛կն ունէր Զաքարիայ, եւ զարմանայի՛ն ընդ յամելն նորա ՚ի տաճարին,
21 Իսկ ժողովուրդը սպասում էր Զաքարիային. զարմանում էին, որ տաճարում նա ուշանում է:
21 Ժողովուրդը Զաքարիային կը սպասէր եւ կը զարմանային անոր տաճարին մէջ ուշանալուն համար։
Եւ ժողովուրդն ակն ունէր Զաքարիայ, եւ զարմանային ընդ յամելն նորա ի տաճարին:

1:21: Եւ ժողովուրդն՝ ա՛կն ունէր Զաքարիայ, եւ զարմանայի՛ն ընդ յամելն նորա ՚ի տաճարին,
21 Իսկ ժողովուրդը սպասում էր Զաքարիային. զարմանում էին, որ տաճարում նա ուշանում է:
21 Ժողովուրդը Զաքարիային կը սպասէր եւ կը զարմանային անոր տաճարին մէջ ուշանալուն համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: Между тем народ ожидал Захарию и дивился, что он медлит в храме.
1:21  καὶ ἦν ὁ λαὸς προσδοκῶν τὸν ζαχαρίαν, καὶ ἐθαύμαζον ἐν τῶ χρονίζειν ἐν τῶ ναῶ αὐτόν.
1:21. καὶ (And) ἦν (it-was) ὁ (the-one) λαὸς (a-people) προσδοκῶν (toward-thinking-unto) τὸν (to-the-one) Ζαχαρίαν, (to-a-Zacharias,"καὶ (and) ἐθαύμαζον (they-were-marvelling-to) ἐν (in) τῷ (unto-the-one) χρονίζειν (to-interimmeth-to) ἐν (in) τῷ (unto-the-one) ναῷ (unto-a-temple) αὐτόν. (to-it)
1:21. et erat plebs expectans Zacchariam et mirabantur quod tardaret ipse in temploAnd the people were waiting for Zachary: and they wondered that he tarried so long in the temple.
21. And the people were waiting for Zacharias, and they marveled while he tarried in the temple.
1:21. And the people were waiting for Zechariah. And they wondered why he was being delayed in the temple.
1:21. And the people waited for Zacharias, and marvelled that he tarried so long in the temple.
And the people waited for Zacharias, and marvelled that he tarried so long in the temple:

21: Между тем народ ожидал Захарию и дивился, что он медлит в храме.
1:21  καὶ ἦν ὁ λαὸς προσδοκῶν τὸν ζαχαρίαν, καὶ ἐθαύμαζον ἐν τῶ χρονίζειν ἐν τῶ ναῶ αὐτόν.
1:21. et erat plebs expectans Zacchariam et mirabantur quod tardaret ipse in templo
And the people were waiting for Zachary: and they wondered that he tarried so long in the temple.
1:21. And the people were waiting for Zechariah. And they wondered why he was being delayed in the temple.
1:21. And the people waited for Zacharias, and marvelled that he tarried so long in the temple.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21 Священники могли оставаться в святилище только на короткое время. В противном случае народ начинал уже беспокоиться, не случилось ли там с ними какое-нибудь несчастие, так как они, в самом деле, могли быть поражены Богом за какую-либо погрешность в исправлении священнодействий, как некогда за то же были поражены священники Надав и Авиуд (Лев гл. X).
Adam Clarke: Commentary on the Bible - 1831
1:21: The people waited - The time spent in burning the incense was probably about half an hour, during which there was a profound silence, as the people stood without engaged in mental prayer. To this there is an allusion in Rev 8:1-5. Zacharias had spent not only the time necessary for burning the incense, but also that which the discourse between him and the angel took up.
Albert Barnes: Notes on the Bible - 1834
1:21: The people waited - That is, beyond the usual time.
Marvelled - Wondered. The priest, it is said, was not accustomed to remain in the temple more than half an hour commonly. Having remained on this occasion a longer time, the people became apprehensive of his safety, and wondered what had happened to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: Num 6:23-27
John Gill
1:21 And the people waited for Zacharias,.... That were without, in the court of the Israelites, praying there, while he was offering incense: these were waiting for his coming out, in order to be blessed by him, according to Num 6:23 and be dismissed: and marvelled that he tarried so long in the temple; beyond the usual time of burning incense; which might be occasioned either by a longer discourse of the angel with him than what is here related; or being struck with amazement at the sight and hearing of the angel, he might continue long musing on this unexpected appearance and relation; or he might spend some time not only in meditation upon it, but in mental prayer, confession, and thanksgiving. The high priest, when he went in to burn incense on the day of atonement,
"made a short prayer in the outward house, (in the temple,) and he did not continue long in his prayer, , "that he might not affright" the Israelites'' (m),
thinking that he was dead; for many high priests that were unfit for, or made alteration in the service, died in the holy of holies (n),
"It is reported (o) of one high priest, that he continued long in his prayer, and his brethren, the priests, thought to have gone in after him; and they began to go in, and he came out; they say unto him, why didst thou continue long in thy prayer? he replied to them, is it hard in your eyes that I should pray for you, and for the house of the sanctuary, that it might not be destroyed? they answered him, be not used to do so; for we have learned, that a man should not continue long in prayer, that he may not affright Israel.
This high priest, they elsewhere say (p), was Simeon the just,
(m) Misna Yoma, c. 5. sect. 1. (n) Maimon. & Bartenora in ib. (o) T. Bab. Yoma, fol. 53. 2. (p) T. Hieros. Yoma, fol. 42. 3.
John Wesley
1:21 The people were waiting - For him to come and dismiss them (as usual) with the blessing.
Robert Jamieson, A. R. Fausset and David Brown
1:21 waited--to receive from him the usual benediction (Num 6:23-27).
tarried so long--It was not usual to tarry long, lest it should be thought vengeance had stricken the people's representative for something wrong [LIGHTFOOT].
1:221:22: եւ իբրեւ ել՝ ո՛չ կարէր խօսել ընդ նոսա. եւ իմացան՝ եթէ տեսի՛լ ետես ՚ի տաճարին. եւ նա՝ նշանացի՛ խօսէր ընդ նոսա, եւ կայր պապանձեա՛լ։
22 Եւ երբ նա դուրս եկաւ, չէր կարողանում խօսել նրանց հետ: Եւ նրանք իմացան, թէ տաճարում տեսիլք էր տեսել. եւ նա նշանացի էր խօսում նրանց հետ ու մնում էր պապանձուած:
22 Երբ դուրս ելաւ, չէր կրնար խօսիլ անոնց հետ. ասով իմացան թէ տաճարին մէջ տեսիլք մը տեսած է։ Ինք նշանով կը խօսէր անոնց հետ եւ համր կը կենար։
Եւ իբրեւ ել, ոչ կարէր խօսել ընդ նոսա. եւ իմացան եթէ տեսիլ ետես ի տաճարին. եւ նա նշանացի խօսէր ընդ նոսա եւ կայր պապանձեալ:

1:22: եւ իբրեւ ել՝ ո՛չ կարէր խօսել ընդ նոսա. եւ իմացան՝ եթէ տեսի՛լ ետես ՚ի տաճարին. եւ նա՝ նշանացի՛ խօսէր ընդ նոսա, եւ կայր պապանձեա՛լ։
22 Եւ երբ նա դուրս եկաւ, չէր կարողանում խօսել նրանց հետ: Եւ նրանք իմացան, թէ տաճարում տեսիլք էր տեսել. եւ նա նշանացի էր խօսում նրանց հետ ու մնում էր պապանձուած:
22 Երբ դուրս ելաւ, չէր կրնար խօսիլ անոնց հետ. ասով իմացան թէ տաճարին մէջ տեսիլք մը տեսած է։ Ինք նշանով կը խօսէր անոնց հետ եւ համր կը կենար։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: Он же, выйдя, не мог говорить к ним; и они поняли, что он видел видение в храме; и он объяснялся с ними знаками, и оставался нем.
1:22  ἐξελθὼν δὲ οὐκ ἐδύνατο λαλῆσαι αὐτοῖς, καὶ ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῶ ναῶ· καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενεν κωφός.
1:22. ἐξελθὼν (Having-had-came-out) δὲ (moreover) οὐκ (not) ἐδύνατο ( it-was-abling ) λαλῆσαι (to-have-spoken-unto) αὐτοῖς, (unto-them,"καὶ (and) ἐπέγνωσαν (they-had-acquainted-upon) ὅτι (to-which-a-one) ὀπτασίαν (to-a-beholding-unto) ἑώρακεν (it-had-come-to-discern-unto) ἐν (in) τῷ (unto-the-one) ναῷ: (unto-a-temple) καὶ (and) αὐτὸς (it) ἦν (it-was) διανεύων (nodding-through) αὐτοῖς, (unto-them) καὶ (and) διέμενεν (it-was-staying-through) κωφός. (blunted)
1:22. egressus autem non poterat loqui ad illos et cognoverunt quod visionem vidisset in templo et ipse erat innuens illis et permansit mutusAnd when he came out, he could not speak to them: and they understood that he had seen a vision in the temple. And he made signs to them and remained dumb.
22. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: and he continued making signs unto them, and remained dumb.
1:22. Then, when he came out, he was unable to speak to them. And they realized that he had seen a vision in the temple. And he was making signs to them, but he remained mute.
1:22. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.
And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless:

22: Он же, выйдя, не мог говорить к ним; и они поняли, что он видел видение в храме; и он объяснялся с ними знаками, и оставался нем.
1:22  ἐξελθὼν δὲ οὐκ ἐδύνατο λαλῆσαι αὐτοῖς, καὶ ἐπέγνωσαν ὅτι ὀπτασίαν ἑώρακεν ἐν τῶ ναῶ· καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενεν κωφός.
1:22. egressus autem non poterat loqui ad illos et cognoverunt quod visionem vidisset in templo et ipse erat innuens illis et permansit mutus
And when he came out, he could not speak to them: and they understood that he had seen a vision in the temple. And he made signs to them and remained dumb.
1:22. Then, when he came out, he was unable to speak to them. And they realized that he had seen a vision in the temple. And he was making signs to them, but he remained mute.
1:22. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22 Народ, очевидно, из внезапной немоты, постигшей Захарию, понял, что с ним случилось что-нибудь необычное - именно, говорил народ - он мог увидеть видение из высшего мира (optasia). - И он объяснялся с ними знаками - конечно, подтверждая этим способом, что догадка народа правильна.
Adam Clarke: Commentary on the Bible - 1831
1:22: They perceived that he had seen a vision - As the sanctuary was separated from the court by a great veil, the people could not see what passed, but they understood this from Zacharias himself, who, ην διανευων, made signs, or nodded unto them to that purpose. Signs are the only means by which a dumb man can convey his ideas to others.
Albert Barnes: Notes on the Bible - 1834
1:22: Had seen a vision - The word "vision" means "sight, appearance," or "spectre," and is commonly applied to spirits, or to beings from another world. When he came out of the temple, it is probable that they "suspected" that something of this nature had detained him there, and that, on inquiry of him, he signified by a nod that this was the case. He was unable to speak, and they had no way of "perceiving" it but by such a sign. On the word "vision," see the notes at Isa 1:1.
For he beckoned unto them - That is, by beckoning unto them, or by a sign, he informed them of what he had seen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: for: Joh 13:24; Act 12:17, Act 19:33, Act 21:40
John Gill
1:22 And when he came out, he could not speak unto them,.... Or deliver the benediction they were waiting for:
and they perceived that he had seen a vision in the temple: which he made them to understand, by the gestures he used: for he beckoned unto them; nodding his head, or by some motions of his hands the Ethiopic version adds, "with his hand": or of his lips; for the signs of a dumb man are distinguished into and (q); the one is a sign which is expressed by the head and hands; and the other is a sign expressed by the lips: hence that rule, (r).
"a dumb man beckons, and is beckoned to; and Ben Bethira says, he moves his lips, and lips are moved to him:
and remained speechless; to the time the angel fixed,
(q) Bartenora in Misa. Gittin, c. 5. sect. 7. (r) Misn. ib.
Robert Jamieson, A. R. Fausset and David Brown
1:22 speechless--dumb, and deaf also (see Lk 1:62).
1:231:23: Եւ եղեւ իբրեւ լցան աւուրք պաշտաման նորա, գնա՛ց ՚ի տուն իւր[965]։ [965] Ոմանք. Պաշտամանն նորա։
23 Եւ երբ պաշտամունքի իր օրերը լրացան, գնաց իր տունը:
23 Երբ իր պաշտօնին օրերը լմնցան, իր տունը գնաց։
Եւ եղեւ իբրեւ լցան աւուրք պաշտաման նորա, գնաց ի տուն իւր:

1:23: Եւ եղեւ իբրեւ լցան աւուրք պաշտաման նորա, գնա՛ց ՚ի տուն իւր[965]։
[965] Ոմանք. Պաշտամանն նորա։
23 Եւ երբ պաշտամունքի իր օրերը լրացան, գնաց իր տունը:
23 Երբ իր պաշտօնին օրերը լմնցան, իր տունը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: А когда окончились дни службы его, возвратился в дом свой.
1:23  καὶ ἐγένετο ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ.
1:23. Καὶ (And) ἐγένετο ( it-had-became ) ὡς (as) ἐπλήσθησαν (they-were-repleted) αἱ (the-ones) ἡμέραι (days) τῆς (of-the-one) λειτουργίας (of-a-public-working-unto) αὐτοῦ, (of-it) ἀπῆλθεν (it-had-came-off) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) αὐτοῦ. (of-it)
1:23. et factum est ut impleti sunt dies officii eius abiit in domum suamAnd it came to pass, after the days of his office were accomplished, he departed to his own house.
23. And it came to pass, when the days of his ministration were fulfilled, he departed unto his house.
1:23. And it happened that, after the days of his office were completed, he went away to his house.
1:23. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house:

23: А когда окончились дни службы его, возвратился в дом свой.
1:23  καὶ ἐγένετο ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ.
1:23. et factum est ut impleti sunt dies officii eius abiit in domum suam
And it came to pass, after the days of his office were accomplished, he departed to his own house.
1:23. And it happened that, after the days of his office were completed, he went away to his house.
1:23. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25 Где находился дом Захарии, евангелист не сообщает: очевидно, в том иудейском источнике, каким он пользовался в этом повествовании, город, где жил Захария, не был назван по имени, как хорошо известный первым читателям этого письменного памятника. - Замечательно, что Захария докончил свое очередное служение, несмотря на приключившуюся с ним немоту: так он был верен своему служению. - Таилась пять месяцев, т. е. скрывалась от взора соседей. Причина этого "скрывания себя" не указана. Может быть, Елизавета просто хотела сосредоточиться сама в себе, не развлекая себя ничем посторонним в новом своем положении. Это видно и из слов ее, в которых она выражала благодарность Богу за снятие с нее поношения бездетства. Она при этом ничего не говорит о значении имеющего родиться от нее ребенка: очевидно, что Захария, следуя повелению Ангела - молчать, ничего не сообщил ей о бывшем ему откровении.
Adam Clarke: Commentary on the Bible - 1831
1:23: As soon as the days of his ministration were accomplished - Each family of the priesthood officiated one whole week, Kg2 11:17.
There is something very instructive in the conduct of this priest; had he not loved the service he was engaged in, he might have made the loss of his speech a pretext for immediately quitting it. But as he was not thereby disabled from fulfilling the sacerdotal function, so he saw he was bound to continue till his ministry was ended; or till God had given him a positive dismission. Preachers who give up their labor in the vineyard because of some trifling bodily disorder by which they are afflicted, or through some inconvenience in outward circumstances, which the follower of a cross-bearing, crucified Lord should not mention, show that they either never had a proper concern for the honor of their Master or for the salvation of men, or else that they have lost the spirit of their Master, and the spirit of their work. Again, Zacharias did not hasten to his house to tell his wife the good news that he had received from heaven, in which she was certainly very much interested: the angel had promised that all his words should be fulfilled in their season, and for this season he patiently waited in the path of duty. He had engaged in the work of the Lord, and must pay no attention to any thing that was likely to mar or interrupt his religious service. Preachers who profess to be called of God to labor in the word and doctrine, and who abandon their work for filthy lucre's sake, are the most contemptible of mortals, and traitors to their God.
Albert Barnes: Notes on the Bible - 1834
1:23: As soon as the days of his ministration ... - As soon as he had fulfilled the duties of the week. It might have been supposed that the extraordinary occurrence in the temple, together with his own calamity, would have induced him at once to leave this place and return home; but his duty was in the temple. His piety prompted him to remain there in the service of God. He was not unfitted for burning incense by his dumbness, and it was not proper for him to leave his post. It is the duty of ministers of religion to remain at their work until they are unfitted for it, and unable to serve God in their profession. Then they must retire. But until that time, he that for trifling causes forsakes his post is guilty of unfaithfulness to his Master.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: the days: Kg2 11:5-7; Ch1 9:25
John Gill
1:23 And it came to pass, that as soon as the days of his ministration,.... In the order of the course, which might be three, four, five, or six days, according to the number of the heads of the house of their fathers in the course; See Gill on Lk 1:5.
were accomplished: for though he was deaf and dumb, he was not hereby disqualified for service. Deafness and dumbness excused persons from various duties (s) but did not disqualify priests: a Levite, if he had lost his voice, was disqualified, but not a priest; (t) the reason was this, because it was one part of the work of the Levites to sing, and therefore could not perform it without a voice; but such was the work of the priests, that though deaf and dumb, they could discharge it; as cleansing the altar, trimming the lamps, carrying the parts to the altar, laying them upon it, and burning them, or offering any sacrifice, burning incense, &c. which was the business of Zacharias; which when he had fulfilled, he departed to his own house; which was not at Jerusalem, but in the hill country, in a city of Judah there; see Lk 1:39.
(s) Misn. Trumot, c. 1. sect. 1, 2. Chagiga, c. 1. sect. 1. (t) Maimon. & Bartenora in Misn. Cholin, c. 1. sect. 6.
1:241:24: Եւ յետ աւուրցն այնոցիկ՝ յղացա՛ւ Եղիսաբեթ կինն նորա, եւ թաքուցանէ՛ր զանձն ամիսս հինգ, եւ ասէր[966]. [966] Ոմանք. Կին նորա. եւ թաքուցանէր զանձնն։
24 Այդ օրերից յետոյ նրա կինը՝ Եղիսաբեթը յղիացաւ: Հինգ ամիս նա թաքցնում էր ինքն իրեն եւ ասում.
24 Այն օրերէն ետքը անոր կինը Եղիսաբէթ յղացաւ ու հինգ ամիս ինքզինք կը պահէր եւ կ’ըսէր.
Եւ յետ աւուրցն այնոցիկ յղացաւ Եղիսաբեթ, կին նորա, եւ թաքուցանէր զանձն ամիսս հինգ, եւ ասէր:

1:24: Եւ յետ աւուրցն այնոցիկ՝ յղացա՛ւ Եղիսաբեթ կինն նորա, եւ թաքուցանէ՛ր զանձն ամիսս հինգ, եւ ասէր[966].
[966] Ոմանք. Կին նորա. եւ թաքուցանէր զանձնն։
24 Այդ օրերից յետոյ նրա կինը՝ Եղիսաբեթը յղիացաւ: Հինգ ամիս նա թաքցնում էր ինքն իրեն եւ ասում.
24 Այն օրերէն ետքը անոր կինը Եղիսաբէթ յղացաւ ու հինգ ամիս ինքզինք կը պահէր եւ կ’ըսէր.
zohrab-1805▾ eastern-1994▾ western am▾
1:2424: После сих дней зачала Елисавета, жена его, и таилась пять месяцев и говорила:
1:24  μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν ἐλισάβετ ἡ γυνὴ αὐτοῦ· καὶ περιέκρυβεν ἑαυτὴν μῆνας πέντε, λέγουσα
1:24. Μετὰ (With) δὲ (moreover) ταύτας (to-the-ones-these) τὰς (to-the-ones) ἡμέρας (to-days) συνέλαβεν (it-had-taken-together,"Ἐλεισάβετ (an-Eleisabet) ἡ (the-one) γυνὴ (a-woman) αὐτοῦ: (of-it,"καὶ (and) περιέκρυβεν (it-was-concealing-about) ἑαυτὴν (to-self) μῆνας (to-months) πέντε, (to-five,"λέγουσα (forthing)
1:24. post hos autem dies concepit Elisabeth uxor eius et occultabat se mensibus quinque dicensAnd after those days, Elizabeth his wife conceived and hid herself five months, saying:
24. And after these days Elisabeth his wife conceived; and she hid herself five months, saying,
1:24. Then, after those days, his wife Elizabeth conceived, and she hid herself for five months, saying:
1:24. And after those days his wife Elisabeth conceived, and hid herself five months, saying,
And after those days his wife Elisabeth conceived, and hid herself five months, saying:

24: После сих дней зачала Елисавета, жена его, и таилась пять месяцев и говорила:
1:24  μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν ἐλισάβετ ἡ γυνὴ αὐτοῦ· καὶ περιέκρυβεν ἑαυτὴν μῆνας πέντε, λέγουσα
1:24. post hos autem dies concepit Elisabeth uxor eius et occultabat se mensibus quinque dicens
And after those days, Elizabeth his wife conceived and hid herself five months, saying:
1:24. Then, after those days, his wife Elizabeth conceived, and she hid herself for five months, saying:
1:24. And after those days his wife Elisabeth conceived, and hid herself five months, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:24: Hid herself five months - That she might have the fullest proof of the accomplishment of God's promise before she appeared in public, or spoke of her mercies. When a Hindoo female is pregnant of her first child, she avoids the presence of those with whom she was before familiar, as a point of delicacy.
Albert Barnes: Notes on the Bible - 1834
1:24: Hid herself - Did not go forth into public, and concealed her condition. This might have been done that she might spend her time more entirely in giving praise to God for his mercies, and that she might have the fullest proof of the accomplishment of the promise before she appeared in public or spoke of the mercies of God.
John Gill
1:24 And after those days,.... The days of his ministration in the temple, quickly after his return home; the Ethiopic version reads, "after two days":
his wife Elisabeth conceived; according to the angels prediction, and notwithstanding her barrenness, and the unbelief of her husband,
and hid herself five months. The Arabic and Persic versions render it, "hid her size"; but there could be no occasion to take any methods to hide this, since, if she said nothing of it herself, and there could be no suspicion of it in one of her years, it could not be much discerned in her by such a time; but she hid herself, or lived retired, that she might be fully satisfied that she was with child, before she said any thing about it; and that she might not discover any pride or vanity on account of it; and to avoid all discourse with others about it, which might be rumoured abroad; and chiefly to shun all ceremonial uncleanness, which one, that bred a Nazarite, was obliged to; see Judg 13:14 and most of all, that she might be retired, and spend her time in meditation upon the goodness of God, and in returning thanks to him for the favour she had received; saying; as in the following verse.
John Wesley
1:24 Hid herself - She retired from company, that she might have the more leisure to rejoice and bless God for his wonderful mercy.
Robert Jamieson, A. R. Fausset and David Brown
1:24 hid five months--till the event was put beyond doubt and became apparent.
1:251:25: Զի՞նչ գործ գործեաց ընդ իս Տէր, յաւուրս յոր հայեցաւ յիս բառնա՛լ զնախատինս իմ ՚ի մարդկանէ[967]։[967] Բազումք. Յորս հայեցաւ։
25 «Այս ի՛նչ բան արեց Տէրը ինձ իմ այս օրերին, երբ նայեց ինձ վրայ՝ վերացնելով իմ նախատինքը մարդկանց միջից»:
25 «Այսպէս ըրաւ ինծի Տէրը այս օրերուս, իմ վրաս նայեցաւ նախատինքս մարդոց մէջէն վերցնելու համար»։
Զի՜նչ գործ գործեաց ընդ իս Տէր յաւուրս յորս հայեցաւ յիս բառնալ զնախատինս իմ ի մարդկանէ:

1:25: Զի՞նչ գործ գործեաց ընդ իս Տէր, յաւուրս յոր հայեցաւ յիս բառնա՛լ զնախատինս իմ ՚ի մարդկանէ[967]։
[967] Բազումք. Յորս հայեցաւ։
25 «Այս ի՛նչ բան արեց Տէրը ինձ իմ այս օրերին, երբ նայեց ինձ վրայ՝ վերացնելով իմ նախատինքը մարդկանց միջից»:
25 «Այսպէս ըրաւ ինծի Տէրը այս օրերուս, իմ վրաս նայեցաւ նախատինքս մարդոց մէջէն վերցնելու համար»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2525: так сотворил мне Господь во дни сии, в которые призрел на меня, чтобы снять с меня поношение между людьми.
1:25  ὅτι οὕτως μοι πεποίηκεν κύριος ἐν ἡμέραις αἷς ἐπεῖδεν ἀφελεῖν ὄνειδός μου ἐν ἀνθρώποις.
1:25. ὅτι (to-which-a-one,"Οὕτως (Unto-the-one-this) μοι (unto-me) πεποίηκεν (it-had-come-to-do-unto,"Κύριος (Authority-belonged,"ἐν (in) ἡμέραις (unto-days) αἷς ( unto-which ) ἐπεῖδεν (it-had-seen-upon) ἀφελεῖν (to-have-had-sectioned-off) ὄνειδός (to-a-reproach) μου (of-me) ἐν (in) ἀνθρώποις. (unto-mankinds)
1:25. quia sic mihi fecit Dominus in diebus quibus respexit auferre obprobrium meum inter hominesThus hath the Lord dealt with me in the days wherein he hath had regard to take away my reproach among men.
25. Thus hath the Lord done unto me in the days wherein he looked upon , to take away my reproach among men.
1:25. “For the Lord did this for me, at the time when he decided to take away my reproach among men.”
1:25. Thus hath the Lord dealt with me in the days wherein he looked on [me], to take away my reproach among men.
Thus hath the Lord dealt with me in the days wherein he looked on [me], to take away my reproach among men:

25: так сотворил мне Господь во дни сии, в которые призрел на меня, чтобы снять с меня поношение между людьми.
1:25  ὅτι οὕτως μοι πεποίηκεν κύριος ἐν ἡμέραις αἷς ἐπεῖδεν ἀφελεῖν ὄνειδός μου ἐν ἀνθρώποις.
1:25. quia sic mihi fecit Dominus in diebus quibus respexit auferre obprobrium meum inter homines
Thus hath the Lord dealt with me in the days wherein he hath had regard to take away my reproach among men.
1:25. “For the Lord did this for me, at the time when he decided to take away my reproach among men.”
1:25. Thus hath the Lord dealt with me in the days wherein he looked on [me], to take away my reproach among men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:25: To take away my reproach - As fruitfulness was a part of the promise of God to his people, Gen 17:6, and children, on this account, being considered as a particular blessing from heaven, Exo 23:20; Lev 26:9 : Psa 127:3; so barrenness was considered among the Jews as a reproach, and a token of the disapprobation of the Lord. Sa1 1:6. But see Luk 1:36.
Albert Barnes: Notes on the Bible - 1834
1:25: Thus - In this merciful manner.
To take away my reproach - Among the Jews, a family of children was counted a signal blessing, an evidence of the favor of God, Psa 113:9; Psa 128:3; Isa 4:1; Isa 44:3-4; Lev 26:9. To be "barren," therefore, or to be destitute of children, was considered a "reproach" or a "disgrace," Sa1 1:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: hath: Luk 1:13; Gen 21:1, Gen 21:2, Gen 25:21, Gen 30:22; Sa1 1:19, Sa1 1:20, Sa1 2:21, Sa1 2:22; Heb 11:11
to take: Gen 30:23; Sa1 1:6; Isa 4:1, Isa 54:1-4
John Gill
1:25 Thus hath the Lord dealt with me,.... In a very gracious and bountiful manner; in giving her strength to conceive a son in her old age, and such an one that was to be great, and so useful in his day; of which her husband had doubtless informed her by writing, though he could not speak:
in the days wherein he looked on me; with a favourable eye, with a look of love and mercy:
he took away my reproach from among men; as barrenness was accounted, especially among the Israelites, the seed of Abraham; to whom was promised a numerous issue, as the stars in the sky, and as the sand on the sea shore, and particularly the Messiah; see Gen 30:23.
John Wesley
1:25 He looked upon me to take away my reproach - Barrenness was a great reproach among the Jews. Because fruitfulness was promised to the righteous.
1:261:26: Եւ յամսեանն վեցերորդի, առաքեցա՛ւ Գաբրիէլ հրեշտակ յԱստուծոյ ՚ի քաղաք մի Գալիլեացւոց, որում անուն էր Նազարեթ,
26 Վեցերորդ ամսին Գաբրիէլ հրեշտակը Աստծու կողմից ուղարկուեց Գալիլիայի մի քաղաքը, որի անունը Նազարէթ էր,
26 Վեցերորդ ամսուն մէջ Գաբրիէլ հրեշտակը Աստուծմէ ղրկուեցաւ Գալիլիայի մէկ քաղաքը՝ որուն անունը Նազարէթ էր,
Եւ յամսեանն վեցերորդի առաքեցաւ Գաբրիէլ հրեշտակ յԱստուծոյ ի քաղաք մի Գալիլեացւոց, որում անուն էր Նազարէթ:

1:26: Եւ յամսեանն վեցերորդի, առաքեցա՛ւ Գաբրիէլ հրեշտակ յԱստուծոյ ՚ի քաղաք մի Գալիլեացւոց, որում անուն էր Նազարեթ,
26 Վեցերորդ ամսին Գաբրիէլ հրեշտակը Աստծու կողմից ուղարկուեց Գալիլիայի մի քաղաքը, որի անունը Նազարէթ էր,
26 Վեցերորդ ամսուն մէջ Գաբրիէլ հրեշտակը Աստուծմէ ղրկուեցաւ Գալիլիայի մէկ քաղաքը՝ որուն անունը Նազարէթ էր,
zohrab-1805▾ eastern-1994▾ western am▾
1:2626: В шестой же месяц послан был Ангел Гавриил от Бога в город Галилейский, называемый Назарет,
1:26  ἐν δὲ τῶ μηνὶ τῶ ἕκτῳ ἀπεστάλη ὁ ἄγγελος γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς γαλιλαίας ᾗ ὄνομα ναζαρὲθ
1:26. Ἐν (In) δὲ (moreover) τῷ (unto-the-one) μηνὶ (unto-a-month) τῷ (unto-the-one) ἕκτῳ (unto-sixth) ἀπεστάλη (it-had-been-set-off) ὁ (the-one) ἄγγελος (a-messenger) Γαβριὴλ (a-Gabriel) ἀπὸ (off) τοῦ (of-the-one) θεοῦ (of-a-Deity) εἰς (into) πόλιν (to-a-city) τῆς (of-the-one) Γαλιλαίας (of-a-Galilaia) ᾗ (unto-which) ὄνομα (a-name) Ναζαρὲτ (a-Nazaret)
1:26. in mense autem sexto missus est angelus Gabrihel a Deo in civitatem Galilaeae cui nomen NazarethAnd in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth,
26. Now in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
1:26. Then, in the sixth month, the Angel Gabriel was sent by God, to a city of Galilee named Nazareth,
1:26. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth:

26: В шестой же месяц послан был Ангел Гавриил от Бога в город Галилейский, называемый Назарет,
1:26  ἐν δὲ τῶ μηνὶ τῶ ἕκτῳ ἀπεστάλη ὁ ἄγγελος γαβριὴλ ἀπὸ τοῦ θεοῦ εἰς πόλιν τῆς γαλιλαίας ᾗ ὄνομα ναζαρὲθ
1:26. in mense autem sexto missus est angelus Gabrihel a Deo in civitatem Galilaeae cui nomen Nazareth
And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth,
1:26. Then, in the sixth month, the Angel Gabriel was sent by God, to a city of Galilee named Nazareth,
1:26. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27 В шестой месяц - по зачатии Иоанна Предтечи Елизаветою (ср. 36 ст.), т. е. примерно в Марте 749-го года от основания Рима. - В город Галилейский. См. Мф II, 22-23. - К Деве... См. Мф I, 18 и 19 ст. По преданиям церковным, Пресвятая Дева, дочь Илия, иначе Елиакима, и Анны, будучи трехлетнею отроковицею, по обету ее родителей, приведена была на жительство в храм, где и воспитывалась благочестивыми женщинами, жившими при храме в особом помещении. Возросши, она принесла обет девства на всю жизнь, и Иосифу она была обручена только для сохранения ее девства и для того Иосиф мог дать имя свое имевшему родиться от нее Мессии (Сын Иосифа, Лк III, 23). Пресвятая Дева не должна была подвергнуться нареканиям и осуждению, когда бы обнаружилось, что она не праздна (Злат.). - Из рода Давидова. Это прибавление может относиться и к Иосифу, и к Марии. Вероятнее, впрочем, полагать, что здесь - в первоначальном еврейском источнике рассказа - обозначено происхождение Иосифа прежде всего, так как родословий женских обычно евреи не приводили в своих повествованиях. - По преданию, Пресвятая Дева читала в это время книгу пророка Исаии, именно то место из нее, где содержится пророчество о рождении Еммануила от Девы, и размышляла о том, кто будет эта великая Дева.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. 29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: 33 And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. 37 For with God nothing shall be impossible. 38 And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

We have here notice given us of all that it was fit we should know concerning the incarnation and conception of our blessed Saviour, six months after the conception of John. The same angel, Gabriel, that was employed in making known to Zacharias God's purpose concerning his son, is employed in this also; for in this, the same glorious work of redemption, which was begun in that, is carried on. As bad angels are none of the redeemed, so good angels are none of the redeemers; yet they are employed by the Redeemer as his messengers, and they go cheerfully on his errands, because they are his Father's humble servants, and his children's hearty friends and well-wishers.

I. We have here an account given of the mother of our Lord, of whom he was to be born, whom, though we are not to pray to, yet we ought to praise God for.

1. Her name was Mary, the same name with Miriam, the sister of Moses and Aaron; the name signifies exalted, and a great elevation it was to her indeed to be thus favoured above all the daughters of the house of David.

2. She was a daughter of the royal family, lineally descended from David, and she herself and all her friends knew it, for she went under the title and character of the house of David, though she was poor and low in the world; and she was enabled by God's providence, and the care of the Jews, to preserve their genealogies, to make it out, and as long as the promise of the Messiah was to be fulfilled it was worth keeping; but for those now, who are brought low in the world, to have descended from persons of honour, is not worth mentioning.

3. She was a virgin, a pure unspotted one, but espoused to one of the same royal stock, like her, however, of low estate; so that upon both accounts there was (as it was fit there should be) an equality between them; his name was Joseph; he also was of the house of David, Matt. i. 20. Christ's mother was a virgin, because he was not to be born by ordinary generation, but miraculously; it was necessary that he should be so, that, though he must partake of the nature of man, yet not of the corruption of that nature: but he was born of a virgin espoused, made up to be married, and contracted, to put honour upon the married state, that that might not be brought into contempt (which was an ordinance in innocency) by the Redeemer's being born of a virgin.

4. She lived in Nazareth, a city of Galilee, a remote corner of the country, and in no reputation for religion or learning, but which bordered upon the heathen, and therefore was called Galilee of the Gentiles. Christ's having his relations resident there intimates favour in reserve for the Gentile world. And Dr. Lightfoot observes that Jonah was by birth a Galilean, and Elijah and Elisha very much conversant in Galilee, who were all famous prophets of the Gentiles. The angel was sent to her from Nazareth. Note, No distance or disadvantage of place shall be a prejudice to those for whom God has favours in store. The angel Gabriel carries his message as cheerfully to Mary and Nazareth in Galilee as to Zacharias in the temple at Jerusalem.

II. The address of the angel to her, v. 28. We are not told what she was doing, or how employed, when the angel came unto her; but he surprised her with this salutation, Hail, thou art highly favoured. This was intended to raise in her, 1. A value for herself; and, though it is very rare that any need to have any sparks struck into their breast with such design, yet in some, who like Mary pore only on their low estate, there is occasion for it. 2. An expectation of great news, not from abroad, but from above. Heaven designs, no doubt, uncommon favours for one whom an angel makes court to with such respect, Hail thou, chaire--rejoice thou; it was the usual form of salutation; it expresses an esteem of her, and good-will to her and her prosperity.

(1.) She is dignified: "Thou art highly favoured. God, in his choice of thee to be the mother of the Messiah, has put an honour upon thee peculiar to thyself, above that of Eve, who was the mother of all living." The vulgar Latin translates this gratiá plena--full of grace, and thence gathers that she had more of the inherent graces of the Spirit than ever any had; whereas it is certain that this bespeaks no other than the singular favour done her in preferring her to conceive and bear our blessed Lord, an honour which, since he was to be the seed of the woman, some woman must have, not for personal merit, but purely for the sake of free grace, and she is pitched upon. Even so, Father, because it seemed good unto thee.

(2.) She has the presence of God with her: "The Lord is with thee, though poor and mean, and perhaps now forecasting how to get a livelihood and maintain a family in the married state." The angel with this word raised the faith of Gideon (Judg. vi. 12): The Lord is with thee. Nothing is to be despaired of, not the performance of any service, not the obtaining of any favour, though ever so great, if we have God with us. This word might put her in mind of the Immanuel, God with us, which a virgin shall conceive and bear (Isa. vii. 14), and why not she?

(3.) She has the blessing of God upon her: "Blessed art thou among women; not only thou shalt be accounted so by men, but thou shalt be so. Thou that art so highly favoured in this instance mayest expect in other things to be blessed." She explains this herself (v. 48), All generations shall call me blessed. Compare it with that which Deborah saith of Jael, another that was the glory of her sex (Judg. v. 24), Blessed shall she be above women in the tent.

III. The consternation she was in, upon this address (v. 29). When she saw him, and the glories with which he was surrounded, she was troubled at the sight of him, and much more at his saying. Had she been a proud ambitious young woman, that aimed high, and flattered herself with the expectation of great things in the world, she would have been pleased at his saying, would have been puffed up with it, and (as we have reason to think she was a young woman of very good sense) would have had an answer ready, signifying so much: but, instead of that, she is confounded at it, as not conscious to herself of any thing that either merited or promised such great things; and she cast in her mind what manner of salutation this should be. Was it from heaven or of men? Was it to amuse her? was it to ensnare her? was it to banter her? or was there something substantial and weighty in it? But, of all the thoughts she had as to what manner of salutation it should be, I believe she had not the least idea of its being ever intended or used for a prayer, as it is, and has been, for many ages, by the corrupt, degenerate, and anti-christian ages of the church, and to be ten times repeated for the Lord's prayer once; so it is in the church of Rome. But her thoughtfulness upon this occasion gives a very useful intimation to young people of her sex, when addresses are made to them, to consider and cast in their minds what manner of salutations they are, whence they come, and what their tendency is, that they may receive them accordingly, and may always stand on their guard.

IV. The message itself which the angel had to deliver to her. Some time the angel gives her to pause; but, observing that this did but increase her perplexity, he went on with his errand, v. 30. To what he had said she made no reply; he therefore confirms it: "Fear not, Mary, I have no other design than to assure thee that thou hast found favour with God more than thou thinkest of, as there are many who think they are more favoured with God than they really are." Note, Those that have found favour with God should not give way to disquieting distrustful fears. Doth God favour thee? Fear not, though the world frown upon thee. Is he for thee? No matter who is against thee.

1. Though she is a virgin, she shall have the honour of being a mother: "Thou shalt conceive in thy womb, and bring forth a son, and thou shalt have the naming of him; thou shalt call his name Jesus," v. 31. It was the sentence upon Eve, that, though she should have the honour to be the mother of all living, yet this mortification shall be an allay to that honour, that her desire shall be to her husband, and he shall rule over her, Gen. iii. 16. But Mary has the honour without the allay.

2. Though she lives in poverty and obscurity, yet she shall have the honour to be the mother of the Messiah; her son shall be named Jesus--a Saviour, such a one as the world needs, rather than such one as the Jews expect.

(1.) He will be very nearly allied to the upper world. He shall be great, truly great, incontestably great; for he shall be called the Son of the Highest, the Son of God who is the Highest; of the same nature, as the son is of the same nature with the father; and very dear to him, as the son is to the father. He shall be called, and not miscalled, the Son of the Highest; for he is himself God over all, blessed for evermore, Rom. ix. 5. Note, Those who are the children of God, though but by adoption and regeneration, are truly great, and therefore are concerned to be very good, 1 John iii. 1, 2.

(2.) He will be very highly preferred in the lower world; for, though born under the most disadvantageous circumstances possible, and appearing in the form of a servant, yet the Lord God shall give unto him the throne of his father David, v. 32. He puts her in mind that she was of the house of David; and that therefore, since neither the Salique law, nor the right of primogeniture, took place in the entail of his throne, it was not impossible but that she might bring forth an heir to it, and therefore might the more easily believe it when she was told by an angel from heaven that she should do so, that after the sceptre had been long departed from that ancient and honourable family it should now at length return to it again, to remain in it, not by succession, but in the same hand to eternity. His people will not give him that throne, will not acknowledge his right to rule them; but the Lord God shall give him a right to rule them, and set him as his king upon the holy hill of Zion. He assures her, [1.] That his kingdom shall be spiritual: he shall reign over the house of Jacob, not Israel according to the flesh, for they neither came into his interests nor did they continue long a people; it must therefore be a spiritual kingdom, the house of Israel according to the promise, that he must rule over. [2.] That it shall be eternal: he shall reign for ever, and of his kingdom there shall be no end, as there had been long since of the temporal reign of David's house, and would shortly be of the state of Israel. Other crowns endure not to every generation, but Christ's doth, Prov. xxvii. 24. The gospel is the last dispensation, we are to look for no other.

V. The further information given her, upon her enquiry concerning the birth of this prince.

1. It is a just enquiry which she makes: "How shall this be? v. 34. How can I now presently conceive a child" (for so the angel meant) "when I know not a man; must it therefore be otherwise than by ordinary generation? If so, let me now how?" She knew that the Messiah must be born of a virgin; and, if she must be his mother, she desires to know how. This was not the language of her distrust, or any doubt of what the angel said, but of a desire to be further instructed.

2. It is a satisfactory answer that is given to it, v. 35. (1.) She shall conceive by the power of the Holy Ghost, whose proper work and office is to sanctify, and therefore to sanctify the virgin for this purpose. The Holy Ghost is called the power of the Highest. Doth she ask how this shall be? This is enough to help her over all the difficulty there appears in it; a divine power will undertake it, not the power of an angel employed in it, as in other works of wonder, but the power of the Holy Ghost himself.

(2.) She must ask no questions concerning the way and manner how it shall be wrought; for the Holy Ghost, as the power of the Highest, shall overshadow her, as the cloud covered the tabernacle when the glory of God took possession of it, to conceal it from those that would too curiously observe the motions of it, and pry into the mystery of it. The formation of every babe in the womb, and the entrance of the spirit of life into it, is a mystery in nature; none knows the way of the spirit, nor how the bones are formed in the womb of her that is with child, Eccl. xi. 5. We were made in secret, Ps. cxxxix. 15, 16. Much more was the formation of the child Jesus a mystery; without controversy, great was the mystery of godliness, God manifest in the flesh, 1 Tim. iii. 16. It is a new thing created in the earth (Jer. xxxi. 22), concerning which we must not covet to be wise above what is written.

(3.) The child she shall conceive is a holy thing, and therefore must not be conceived by ordinary generation, because he must not share in the common corruption and pollution of the human nature. He is spoken of emphatically, That Holy Thing, such as never was; and he shall be called the Son of God, as the Son of the Father by eternal generation, as an indication of which he shall now be formed by the Holy Ghost in the present conception. His human nature must be so produced, as it was fit that should be which was to be taken into union with the divine nature.

3. It was a further encouragement to her faith to be told that her cousin Elisabeth, though stricken in years, was with child, v. 36. Here is an age of wonders beginning, and therefore be not surprised: here is one among thy own relations truly great, though not altogether so great as this; it is usual with God to advance in working wonders. Greater works than these shall ye do. Though Elisabeth was, on the father's side, of the daughters of Aaron (v. 5), yet on the mother's side she might be of the house of David, for those two families often intermarried, as an earnest of the uniting of the royalty and the priesthood of the Messiah. This is the sixth month with her that was called barren. This intimates, as Dr. Lightfoot thinks, that all the instances in the Old Testament of those having children that had been long barren, which was above nature, were designed to prepare the world for the belief of a virgin's bearing a son, which was against nature. And therefore, even in the birth of Isaac, Abraham saw Christ's day, foresaw such a miracle in the birth of Christ. The angel assures Mary of this, to encourage her faith, and concludes with that great truth, of undoubted certainty and universal use, For with God nothing shall be impossible (v. 37), and, if nothing, then not this. Abraham therefore staggered not at the belief of the divine promise, because he was strong in his belief of the divine power, Rom. iv. 20, 21. No word of God must be incredible to us, as long as no work of God is impossible to him.

VI. Her acquiescence in the will of God concerning her, v. 38. She owns herself, 1. A believing subject to the divine authority: "Behold, the handmaid of the Lord. Lord, I am at thy service, at thy disposal, to do what thou commandest me." She objects not the danger of spoiling her marriage, and blemishing her reputation, but leaves the issue with God, and submits entirely to his will. 2. A believing expectant of the divine favour. She is not only content that it should be so, but humbly desires that it may be so: Be it unto me according to thy word. Such a favour as this it was not for her to slight, or be indifferent to; and for what God has promised he will be sought unto; by prayer we must put our amen, or so be it, to the promise. Remember, and perform thy word unto thy servant, upon which thou has caused me to hope. We must, as Mary here, guide our desires by the word of God, and ground our hopes upon it. Be it unto me according to thy word; just so, and no otherwise.

Hereupon, the angel departed from her; having completed the errand he was sent upon, he returned, to give an account of it, and receive new instructions. Converse with angels was always a transient thing, and soon over; it will be constant and permanent in the future state. It is generally supposed that just at this instant the virgin conceived, by the overshadowing power of the Holy Ghost: but, the scripture being decently silent concerning it, it doth not become us to be inquisitive, much less positive.
Adam Clarke: Commentary on the Bible - 1831
1:26: A city of Galilee - As Joseph and Mary were both of the family of David, the patrimonial estate of which lay in Bethlehem, it seems as if the family residence should have been in that city, and not in Nazareth; for we find that, even after the return from the captivity, the several families went to reside in those cities to which they originally belonged. See Neh 11:3. But it is probable that the holy family removed to Galilee for fear of exciting the jealousy of Herod, who had usurped that throne to which they had an indisputable right. See on Luk 2:39 (note). Thus, by keeping out of the way, they avoided the effects of his jealousy.
Albert Barnes: Notes on the Bible - 1834
1:26: In the sixth month - The sixth month after Elizabeth's conception.
A city of Galilee named Nazareth - See the notes at Mat 2:22-23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: the sixth: Luk 1:24
the angel: Luk 1:19
a city: Luk 2:4; Mat 2:23; Joh 1:45, Joh 1:46, Joh 7:41
Geneva 1599
1:26 (3) And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,
(3) The angel, serving the Lord who would be born, is sent to the virgin Mary, in whom the son of the most high promised to David is conceived by the power of the Holy Spirit.
John Gill
1:26 And in the sixth month,.... After Elisabeth's conception; for so long was John the Baptist conceived before Christ, and so long he was born before him; and it seems as if there was the same distance between the public ministry of the one, and the other: John was before Christ, as man, being his forerunner; but Christ was preferred unto him as mediator, and existed before him, as the eternal Son of God:
the angel Gabriel was sent from God; the same angel, that near five hundred years before gave Daniel an exact account of the time of the Messiah's coming, and six months ago acquainted Zacharias with the conception, birth, character, and office of his forerunner:
unto a city of Galilee, named Nazareth; the whole country of Galilee was mean and contemptible with the Jews: they observe, though through mistake, that no prophet arose out of it, Jn 7:52 and Nazareth particularly was exceeding despicable in their eye: hence those words of Nathanael, "can any good thing come out of Nazareth?" Jn 1:46 and yet hither an angel was sent by God; and here dwelt the mother of our Lord. See Gill on Mt 1:23
John Wesley
1:26 In the sixth month - After Elisabeth had conceived.
Robert Jamieson, A. R. Fausset and David Brown
1:26 ANNUNCIATION OF CHRIST. (Lk 1:26-38)
sixth month--of Elisabeth's time.
Joseph, of the house of David--(See on Mt 1:16).
1:271:27: առ կոյս խօսեցեա՛լ առն՝ որում անուն էր Յովսէ՛փ՝ ՚ի տանէ Դաւթի. եւ անուն կուսին Մարիա՛մ։
27 մի կոյսի մօտ, որ նշանուած էր Յովսէփ անունով մի մարդու հետ՝ Դաւթի տնից: Եւ այդ կոյսի անունը Մարիամ էր:
27 Կոյսի մը՝ մարդու մը նշանուած, որուն անունը Յովսէփ էր, Դաւիթին տունէն։ Այն կոյսին անունը Մարիամ էր։
առ կոյս խօսեցեալ առն, որում անուն էր Յովսէփ, ի տանէ Դաւթի. եւ անուն կուսին Մարիամ:

1:27: առ կոյս խօսեցեա՛լ առն՝ որում անուն էր Յովսէ՛փ՝ ՚ի տանէ Դաւթի. եւ անուն կուսին Մարիա՛մ։
27 մի կոյսի մօտ, որ նշանուած էր Յովսէփ անունով մի մարդու հետ՝ Դաւթի տնից: Եւ այդ կոյսի անունը Մարիամ էր:
27 Կոյսի մը՝ մարդու մը նշանուած, որուն անունը Յովսէփ էր, Դաւիթին տունէն։ Այն կոյսին անունը Մարիամ էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:2727: к Деве, обрученной мужу, именем Иосифу, из дома Давидова; имя же Деве: Мария.
1:27  πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα ἰωσὴφ ἐξ οἴκου δαυίδ, καὶ τὸ ὄνομα τῆς παρθένου μαριάμ.
1:27. πρὸς (toward) παρθένον (to-a-maiden) ἐμνηστευμένην (to-having-had-come-to-be-remembranced-of) ἀνδρὶ (unto-a-man) ᾧ (unto-which) ὄνομα (a-name) Ἰωσὴφ (an-Iosef) ἐξ (out) οἴκου (of-a-house) Δαυείδ, (of-a-Daueid,"καὶ (and) τὸ (the-one) ὄνομα (a-name) τῆς (of-the-one) παρθένου (of-a-maiden) Μαριάμ. (a-Mariam)
1:27. ad virginem desponsatam viro cui nomen erat Ioseph de domo David et nomen virginis MariaTo a virgin espoused to a man whose name was Joseph, of the house of David: and the virgin's name was Mary.
27. to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.
1:27. to a virgin betrothed to a man whose name was Joseph, of the house of David; and the name of the virgin was Mary.
1:27. To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name [was] Mary.
To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin' s name [was] Mary:

27: к Деве, обрученной мужу, именем Иосифу, из дома Давидова; имя же Деве: Мария.
1:27  πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα ἰωσὴφ ἐξ οἴκου δαυίδ, καὶ τὸ ὄνομα τῆς παρθένου μαριάμ.
1:27. ad virginem desponsatam viro cui nomen erat Ioseph de domo David et nomen virginis Maria
To a virgin espoused to a man whose name was Joseph, of the house of David: and the virgin's name was Mary.
1:27. to a virgin betrothed to a man whose name was Joseph, of the house of David; and the name of the virgin was Mary.
1:27. To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name [was] Mary.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:27: To a virgin espoused, etc. - See on Mat 1:18, Mat 1:23 (note). The reflections of pious father Quesnel on this subject are worthy of serious regard. At length the moment is come which is to give a son to a virgin, a saviour to the world, a pattern to mankind, a sacrifice to sinners, a temple to the Divinity, and a new principle to the new world. This angel is sent from God, not to the palaces of the great, but to a poor maid, the wife of a carpenter. The Son of God comes to humble the proud, and to honor poverty, weakness, and contempt. He chooses an obscure place for the mystery which is most glorious to his humanity, its union with the Divinity, and for that which is most degrading (his sufferings and death) he will choose the greatest city! How far are men from such a conduct as this!
Albert Barnes: Notes on the Bible - 1834
1:27: To a virgin espoused ... - See the notes at Mat 1:18-19. Compare the notes at Isa 7:14.
House of David - Family of David, or descendants of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: Luk 2:4, Luk 2:5; Gen 3:15; Isa 7:14; Jer 31:22; Mat 1:18, Mat 1:21, Mat 1:23
Geneva 1599
1:27 To a virgin espoused to a man whose name was Joseph, of the (y) house of David; and the virgin's name [was] Mary.
(y) The same can be said of Mary, otherwise Christ would not have been of the stock of David, nor his son.
John Gill
1:27 To a virgin,.... A pure virgin, that never knew man; see Gill on Lk 1:34 and yet
espoused to a man whose name was Joseph; but they were not come together, nor had he taken her for his wife, and home to his house, nor had they cohabited:
of the house of David; which, according to the grammatical construction of the words, may be connected either with the virgin, or with Joseph, to whom she was espoused; and is true of both; for they both were of the house and lineage of David: and this shows what a low condition David's family was in, that the persons that were the nearest allied to it were a carpenter, and a poor virgin; and both residing in so despicable a place as Nazareth in Galilee:
and the virgin's name was Mary; a name frequent among the Jews, and the same with Miriam; of which name was the sister of Moses and Aaron.
John Wesley
1:27 Espoused - It was customary among the Jews, for persons that married to contract before witnesses some time before. And as Christ was to be born of a pure virgin, so the wisdom of God ordered it to be of one espoused, that to prevent reproach he might have a reputed father, according to the flesh.
1:281:28: Եւ եկեալ առ նա՝ ասէ. Ուրա՛խ լեր բերկրեալդ, Տէ՛ր ընդ քեզ[968]։ [968] Ոսկան յաւելու. Առ նա հրեշտակն ասէ։
28 Եւ հրեշտակը, գալով նրա մօտ, ասաց. «Ուրախացի՛ր, ո՛վ շնորհընկալ, Տէրը քեզ հետ է»:
28 Հրեշտակը անոր երթալով՝ ըսաւ. «Ողջոյն քեզ, ո՛վ շնորհընկալ կոյս, Տէրը քեզի հետ է։ Դուն կիներուն մէջ օրհնեալ ես»։
Եւ եկեալ առ նա ասէ. Ուրախ լեր, բերկրեալդ, Տէր ընդ քեզ:

1:28: Եւ եկեալ առ նա՝ ասէ. Ուրա՛խ լեր բերկրեալդ, Տէ՛ր ընդ քեզ[968]։
[968] Ոսկան յաւելու. Առ նա հրեշտակն ասէ։
28 Եւ հրեշտակը, գալով նրա մօտ, ասաց. «Ուրախացի՛ր, ո՛վ շնորհընկալ, Տէրը քեզ հետ է»:
28 Հրեշտակը անոր երթալով՝ ըսաւ. «Ողջոյն քեզ, ո՛վ շնորհընկալ կոյս, Տէրը քեզի հետ է։ Դուն կիներուն մէջ օրհնեալ ես»։
zohrab-1805▾ eastern-1994▾ western am▾
1:2828: Ангел, войдя к Ней, сказал: радуйся, Благодатная! Господь с Тобою; благословенна Ты между женами.
1:28  καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν, χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
1:28. καὶ (And) εἰσελθὼν (having-had-came-into) πρὸς (toward) αὐτὴν (to-it) εἶπεν (it-had-said,"Χαῖρε, (Thou-should-joy,"κεχαριτωμένη, (having-had-come-to-be-en-granted,"ὁ (the-one) κύριος (Authority-belonged) μετὰ (with) σοῦ. (of-THEE)
1:28. et ingressus angelus ad eam dixit have gratia plena Dominus tecum benedicta tu in mulieribusAnd the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women.
28. And he came in unto her, and said, Hail, thou that art highly favoured, the Lord with thee.
1:28. And upon entering, the Angel said to her: “Hail, full of grace. The Lord is with you. Blessed are you among women.”
1:28. And the angel came in unto her, and said, Hail, [thou that art] highly favoured, the Lord [is] with thee: blessed [art] thou among women.
And the angel came in unto her, and said, Hail, [thou that art] highly favoured, the Lord [is] with thee: blessed [art] thou among women:

28: Ангел, войдя к Ней, сказал: радуйся, Благодатная! Господь с Тобою; благословенна Ты между женами.
1:28  καὶ εἰσελθὼν πρὸς αὐτὴν εἶπεν, χαῖρε, κεχαριτωμένη, ὁ κύριος μετὰ σοῦ.
1:28. et ingressus angelus ad eam dixit have gratia plena Dominus tecum benedicta tu in mulieribus
And the angel being come in, said unto her: Hail, full of grace, the Lord is with thee: blessed art thou among women.
1:28. And upon entering, the Angel said to her: “Hail, full of grace. The Lord is with you. Blessed are you among women.”
1:28. And the angel came in unto her, and said, Hail, [thou that art] highly favoured, the Lord [is] with thee: blessed [art] thou among women.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28 Радуйся. Обычное приветствие, равняющееся нашему: здравствуй. - Благодатная - точнее: облагодатствованная или удостоившаяся особых милостей от Бога. - Господь с Тобою. Это не пожелание только, а засвидетельствование действительного факта. Ангел знает, что Господь действительно пребывает с Мариею. - Благословенна Ты между женами. Эти слова в новых изданиях греческого текста обыкновенно выключаются, как заимствованные будто бы из ст. 42-го. Но они имеются в некоторых уважаемых древних греческих кодексах и переводах. Они указывают на то, что Пресвятая Дева - самая счастливейшая между женами.
Adam Clarke: Commentary on the Bible - 1831
1:28: And the angel came in unto her - Some think that all this business was transacted in a vision; and that there was no personal appearance of the angel. When Divine visions were given, they are announced as such, in the sacred writings; nor can we with safety attribute any thing to a vision, where a Divine communication is made, unless it be specified as such in the text.
Hail - Analogous to, Peace be to thee - May thou enjoy all possible blessings!
Highly favored - As being chosen in preference to all the women upon earth, to be the mother of the Messiah. Not the mother of God, for that is blasphemy.
The Lord is with thee - Thou art about to receive the most convincing proofs of God's peculiar favor towards thee.
Blessed art thou among women - That is, thou art favored beyond all others.
Albert Barnes: Notes on the Bible - 1834
1:28: Hail - This word of salutation is equivalent to "Peace be with thee," or "Joy be with thee;" a form of speech implying that she was signally favored, and expressing joy at meeting her.
Highly favoured - By being the mother of the long-expected Messiah - the mother of the Redeemer of mankind. Long had he been predicted; long had the eyes of the nation been turned to him, and long had his coming been an object of intense desire. To be reckoned among his "ancestors" was accounted sufficient honor for even Abraham and David. But now the happy "individual" was designated who was to be his mother; and on Mary, a poor virgin of Nazareth, was to come this honor, which would have rendered infinitely illustrious any of the daughters of Adam the honor of giving birth to the world's Redeemer and the Son of God.
The Lord is with thee - The word "is" is not in the original, and the passage may be rendered either "the Lord "is" with thee," or "the Lord be" with thee," implying the prayer of the angel that all blessings from God might descend and rest upon her.
Blessed art thou among women - This passage is equivalent to saying "thou art the most happy of women."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: Hail: Dan 9:21-23, Dan 10:19
highly favoured: or, graciously accepted, or much graced, Luk 1:30; Hos 14:2; Eph 1:6
the Lord: Jdg 6:12; Isa 43:5; Jer 1:18, Jer 1:19; Act 18:10
blessed: Luk 1:42, Luk 11:27, Luk 11:28; Jdg 5:24; Pro 31:29-31; Mat 12:48
Geneva 1599
1:28 And the angel came in unto her, and said, Hail, [thou that art] (z) highly favoured, the Lord [is] with thee: (a) blessed [art] thou among women.
(z) It might be literally rendered, "full of favour and grace", and he shows immediately after, laying out plainly unto us, what that favour is in that he says, "The Lord is with thee".
(a) Of God.
John Gill
1:28 And the angel came in unto her,.... Into her house, and into the room where she was:
and said, hail; all health, happiness, and prosperity attend thee; Mt 28:9.
thou art highly favoured; or graciously accepted, or hast obtained grace; not referring to electing, redeeming; justifying, pardoning, adopting, and sanctifying grace, which she had in common with other saints; but to that special and particular favour, in being chosen and singled out from all other women, to be the mother of the Messiah:
the Lord is with thee; so the angel to Gideon, Judg 6:12 or "be with thee", an usual form of salutation among the Jews; Ruth 2:4.
thou art blessed among women; and will be pronounced so by other women, as she was by Elisabeth, Lk 1:42 and by another woman, Lk 11:27.
John Wesley
1:28 Hail, thou highly favoured; the Lord is with thee; blessed art thou among women - Hail is the salutation used by our Lord to the women after his resurrection: thou art highly favoured, or hast found favour with God, Lk 1:30, is no more than was said of Noah, Moses, and David. The Lord is with thee, was said to Gideon, Judg 6:12; and blessed shall she be above women, of Jael, Judg 5:24. This salutation gives no room for any pretence of paying adoration to the virgin; as having no appearance of a prayer, or of worship offered to her.
Robert Jamieson, A. R. Fausset and David Brown
1:28 highly favoured--a word only once used elsewhere (Eph 1:6, "made accepted"): compare Lk 1:30, "Thou hast found favour with God." The mistake of the Vulgate's rendering, "full of grace," has been taken abundant advantage of by the Romish Church. As the mother of our Lord, she was the most "blessed among women" in external distinction; but let them listen to the Lord's own words. "Nay, rather blessed are they that hear the word of God and keep it." (See on Lk 11:27).
1:291:29: Եւ նա՝ ընդ բանսն խռովեցա՛ւ, եւ խորհէր ընդ միտս՝ թէ ո՞րպիսի ինչ իցէ ողջոյնս այս։
29 Իսկ նա այս խօսքերի վրայ խռովուեց եւ մտքում խորհում էր, թէ ինչ բան էր այս ողջոյնը:
29 Մարիամ զանիկա տեսնելով, անոր խօսքին վրայ շփոթեցաւ ու ինքնիրեն կը մտածէր թէ ի՞նչպէս բան պիտի ըլլայ այս ողջոյնը։
Եւ նա ընդ բանսն խռովեցաւ, եւ խորհէր ընդ միտս թէ որպիսի՛ ինչ իցէ ողջոյնս այս:

1:29: Եւ նա՝ ընդ բանսն խռովեցա՛ւ, եւ խորհէր ընդ միտս՝ թէ ո՞րպիսի ինչ իցէ ողջոյնս այս։
29 Իսկ նա այս խօսքերի վրայ խռովուեց եւ մտքում խորհում էր, թէ ինչ բան էր այս ողջոյնը:
29 Մարիամ զանիկա տեսնելով, անոր խօսքին վրայ շփոթեցաւ ու ինքնիրեն կը մտածէր թէ ի՞նչպէս բան պիտի ըլլայ այս ողջոյնը։
zohrab-1805▾ eastern-1994▾ western am▾
1:2929: Она же, увидев его, смутилась от слов его и размышляла, что бы это было за приветствие.
1:29  ἡ δὲ ἐπὶ τῶ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὖτος.
1:29. ἡ (The-one) δὲ (moreover) ἐπὶ (upon) τῷ (unto-the-one) λόγῳ (unto-a-forthee) διεταράχθη (it-was-stirred-through) καὶ (and) διελογίζετο ( it-was-fortheeing-through-to ) ποταπὸς (whither-also-whither) εἴη (it-may-be) ὁ (the-one) ἀσπασμὸς (a-drawing-along-of) οὗτος. (the-one-this)
1:29. quae cum vidisset turbata est in sermone eius et cogitabat qualis esset ista salutatioWho having heard, was troubled at his saying and thought with herself what manner of salutation this should be.
29. But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be.
1:29. And when she had heard this, she was disturbed by his words, and she considered what kind of greeting this might be.
1:29. And when she saw [him], she was troubled at his saying, and cast in her mind what manner of salutation this should be.
And when she saw [him], she was troubled at his saying, and cast in her mind what manner of salutation this should be:

29: Она же, увидев его, смутилась от слов его и размышляла, что бы это было за приветствие.
1:29  ἡ δὲ ἐπὶ τῶ λόγῳ διεταράχθη καὶ διελογίζετο ποταπὸς εἴη ὁ ἀσπασμὸς οὖτος.
1:29. quae cum vidisset turbata est in sermone eius et cogitabat qualis esset ista salutatio
Who having heard, was troubled at his saying and thought with herself what manner of salutation this should be.
1:29. And when she had heard this, she was disturbed by his words, and she considered what kind of greeting this might be.
1:29. And when she saw [him], she was troubled at his saying, and cast in her mind what manner of salutation this should be.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29 Пресвятая Дева не неверие и сомнение обнаруживает, а, как Дева в высшей степени смиренная, смущается только чрезвычайностью похвалы, какой удостоилась от Ангела. Не смея от смущения прямо обратиться с вопросом к Ангелу, она сама в себе старалась разобрать, что могло означать для нее такое необыкновенное приветствие.
Adam Clarke: Commentary on the Bible - 1831
1:29: She was troubled at his saying - The glorious appearance of the heavenly messenger filled her with amazement; and she was puzzled to find out the purport of his speech.
Albert Barnes: Notes on the Bible - 1834
1:29: Troubled at his saying - Disturbed or perplexed at what he said. It was so unexpected, so sudden, so extraordinary, and was so high an honor, that she was filled with anxious thoughts, and did not know what to make of it.
Cast in her mind - Thought, or Rev_olved in her mind.
What manner of salutation - What this salutation could mean.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: she was: Luk 1:12; Mar 6:49, Mar 6:50, Mar 16:5, Mar 16:6; Act 10:4
and cast: Luk 1:66, Luk 2:19, Luk 2:51
what: Jdg 6:13-15; Sa1 9:20, Sa1 9:21; Act 10:4, Act 10:17
Geneva 1599
1:29 And when she saw [him], she was (b) troubled at his saying, and cast in her mind what manner of salutation this should be.
(b) Moved at the strangeness of the matter.
John Gill
1:29 And when she saw him,.... The Persic version renders it, "when Mary saw the angel"; which expresses the true sense of the words, The Vulgate Latin reads, "when she heard"; i.e. the salutation:
she was troubled at his saying; at his speaking to her; she was surprised at the sight of him, and more at what he said to her,
and cast in her mind, or thought and reasoned within herself,
what manner of salutation this should be; for it was not usual with the Jews for a man to use any salutation to a woman; with them it was not lawful to be done in any shape or form; not by a messenger, nor even by her own husband (u); so that Mary might well be thrown into a concern what should be the meaning of this; and especially, that she should be addressed in such language, and saluted as a peculiar favourite of God, and blessed among women,
(u) T. Bab. Kiddushin, fol. 70. 1, 2. Maimon. Hilch. Issure Biah, c. 21.
1:301:30: Եւ ասէ ցնա հրեշտակն. Մի՛ երկնչիր Մարիամ, զի գտեր շնորհս յԱստուծոյ։
30 Եւ հրեշտակը նրան ասաց. «Մի՛ վախեցիր, Մարիա՛մ, որովհետեւ Աստծուց դու շնորհ գտար:
30 Հրեշտակը անոր ըսաւ. «Մի՛ վախնար, Մա՛րիամ, վասն զի Աստուծմէ շնորհք գտար։
Եւ ասէ ցնա հրեշտակն. Մի՛ երկնչիր, Մարիամ, զի գտեր շնորհս յԱստուծոյ:

1:30: Եւ ասէ ցնա հրեշտակն. Մի՛ երկնչիր Մարիամ, զի գտեր շնորհս յԱստուծոյ։
30 Եւ հրեշտակը նրան ասաց. «Մի՛ վախեցիր, Մարիա՛մ, որովհետեւ Աստծուց դու շնորհ գտար:
30 Հրեշտակը անոր ըսաւ. «Մի՛ վախնար, Մա՛րիամ, վասն զի Աստուծմէ շնորհք գտար։
zohrab-1805▾ eastern-1994▾ western am▾
1:3030: И сказал Ей Ангел: не бойся, Мария, ибо Ты обрела благодать у Бога;
1:30  καὶ εἶπεν ὁ ἄγγελος αὐτῇ, μὴ φοβοῦ, μαριάμ, εὖρες γὰρ χάριν παρὰ τῶ θεῶ·
1:30. καὶ (And) εἶπεν (it-had-said,"ὁ (the-one) ἄγγελος (a-messenger,"αὐτῇ (unto-it,"Μὴ (Lest) φοβοῦ , ( thou-should-fearee-unto ,"Μαριάμ, (Mariam,"εὗρες (thou-had-found) γὰρ (therefore) χάριν (to-a-granting) παρὰ (beside) τῷ (unto-the-one) θεῷ: (unto-a-Deity)
1:30. et ait angelus ei ne timeas Maria invenisti enim gratiam apud DeumAnd the angel said to her: Fear not, Mary, for thou hast found grace with God.
30. And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
1:30. And the Angel said to her: “Do not be afraid, Mary, for you have found grace with God.
1:30. And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
And the angel said unto her, Fear not, Mary: for thou hast found favour with God:

30: И сказал Ей Ангел: не бойся, Мария, ибо Ты обрела благодать у Бога;
1:30  καὶ εἶπεν ὁ ἄγγελος αὐτῇ, μὴ φοβοῦ, μαριάμ, εὖρες γὰρ χάριν παρὰ τῶ θεῶ·
1:30. et ait angelus ei ne timeas Maria invenisti enim gratiam apud Deum
And the angel said to her: Fear not, Mary, for thou hast found grace with God.
1:30. And the Angel said to her: “Do not be afraid, Mary, for you have found grace with God.
1:30. And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30 Ты обрела благодать. Эти слова разъясняют и утверждают прежнее обращение Ангела к Деве: "благодатная". Она, конечно, приобрела милость от Бога особыми своими добродетелями, своими душевными качествами - верою, смирением, чистотою.
Albert Barnes: Notes on the Bible - 1834
1:30: Fear not, Mary - Do not be alarmed at this appearance of an angel. He only comes to announce to you good tidings. Similar language was addressed by an angel to Joseph. See the notes at Mat 1:20.
Thou hast found favour with God - Eminent favor or mercy in being selected to be the mother of the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: Luk 1:13, Luk 12:32; Isa 41:10, Isa 41:14, Isa 43:1-4, Isa 44:2; Mat 28:5; Act 18:9, Act 18:10, Act 27:24; Rom 8:31; Heb 13:6
Geneva 1599
1:30 And the angel said unto her, Fear not, Mary: for thou hast (c) found favour with God.
(c) So the Hebrews said, saying that those men have found favour who are in favour.
John Gill
1:30 And the angel said unto her, &c. Observing the consternation and confusion she was in,
fear not, Mary; he calls her by her name, signifying that she was well known to him, as the saints are to the ministering angels, who are often sent unto them, encamp about them, and do them many good offices; and bids her not be afraid, he had no ill design upon her, nor brought any ill news to her:
for thou has found favour, or "found grace with God"; and what that particular grace and favour was, is expressed in the following verses.
1:311:31: Եւ ահա՝ յղասջիր՝ եւ ծնցե՛ս որդի. եւ կոչեսցեն զանուն նորա Յիսուս[969]։ [969] Բազումք. Եւ կոչեսցես զանուն։
31 Եւ ահա՛ դու կը յղիանաս եւ կը ծնես մի որդի ու նրա անունը Յիսուս կը դնես:
31 Ահա պիտի յղանաս ու որդի մը պիտի ծնանիս եւ անոր անունը Յիսուս պիտի դնես։
Եւ ահա յղասջիր եւ ծնցես որդի, եւ կոչեսցես զանուն նորա Յիսուս:

1:31: Եւ ահա՝ յղասջիր՝ եւ ծնցե՛ս որդի. եւ կոչեսցեն զանուն նորա Յիսուս[969]։
[969] Բազումք. Եւ կոչեսցես զանուն։
31 Եւ ահա՛ դու կը յղիանաս եւ կը ծնես մի որդի ու նրա անունը Յիսուս կը դնես:
31 Ահա պիտի յղանաս ու որդի մը պիտի ծնանիս եւ անոր անունը Յիսուս պիտի դնես։
zohrab-1805▾ eastern-1994▾ western am▾
1:3131: и вот, зачнешь во чреве, и родишь Сына, и наречешь Ему имя: Иисус.
1:31  καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ ἰησοῦν.
1:31. καὶ (and) ἰδοὺ ( thou-should-have-had-seen ," συλλήμψῃ ( thou-shall-take-together ) ἐν (in) γαστρὶ (unto-a-stomach) καὶ (and) τέξῃ ( thou-shall-produce ) υἱόν, (to-a-son) καὶ (and) καλέσεις (thou-shall-call-unto) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ (of-it) Ἰησοῦν. (to-an-Iesous)
1:31. ecce concipies in utero et paries filium et vocabis nomen eius IesumBehold thou shalt conceive in thy womb and shalt bring forth a son: and thou shalt call his name Jesus.
31. And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
1:31. Behold, you shall conceive in your womb, and you shall bear a son, and you shall call his name: JESUS.
1:31. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS:

31: и вот, зачнешь во чреве, и родишь Сына, и наречешь Ему имя: Иисус.
1:31  καὶ ἰδοὺ συλλήμψῃ ἐν γαστρὶ καὶ τέξῃ υἱόν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ ἰησοῦν.
1:31. ecce concipies in utero et paries filium et vocabis nomen eius Iesum
Behold thou shalt conceive in thy womb and shalt bring forth a son: and thou shalt call his name Jesus.
1:31. Behold, you shall conceive in your womb, and you shall bear a son, and you shall call his name: JESUS.
1:31. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31 Ангел говорит здесь явно словами пророка Исаии (VII, 14), которыми пророк предвозвестил рождение Мессии от Девы (См. Мф I, 21).
Adam Clarke: Commentary on the Bible - 1831
1:31: Thou - shalt call his name Jesus - See on Mat 1:20, Mat 1:21 (note), and here, on Luk 2:21 (note), and Joh 1:29 (note).
Albert Barnes: Notes on the Bible - 1834
1:31: And, behold, thou shalt conceive in thy womb - See the notes at Isa 7:14.
And shalt call his name Jesus - A Saviour. See the notes at Mat 1:21. All this was announced. also, by an angel to Joseph, after this visitation to Mary. See the notes at Mat 1:20-21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: thou: Luk 1:27; Isa 7:14; Mat 1:23; Gal 4:4
and shalt: Luk 1:13, Luk 2:21; Mat 1:21, Mat 1:25
John Gill
1:31 And behold thou shalt conceive in thy womb,.... Though a pure virgin, which never knew a man; and therefore, "a behold", is prefixed to it, as being what was extraordinary and wonderful; as it is also, in the prophesy of it, in Is 7:14 to which the angel manifestly refers, and is, by Matthew cited, as accomplished hereby; see Gill on Mt 1:22, Mt 1:23.
and bring forth a Son, and shalt call his name Jesus; which signifies a "Saviour"; and a Saviour Christ is of God's appointing, providing and sending; and a very suitable one, being a spiritual Saviour, and a complete one, both able and willing to save to the uttermost all that believe in him; nor is there any other, nor salvation in any other: he is the Saviour of his people, whom the Father has given him, even of all the elect, whether of Jews or Gentiles; and of them from all their sins, and from all their enemies; and whom he saves with a spiritual and eternal salvation.
Robert Jamieson, A. R. Fausset and David Brown
1:31 The angel purposely conforms his language to Isaiah's famous prophecy (Is 7:14) [CALVIN].
1:321:32: Նա եղիցի մեծ, եւ Որդի՛ Բարձրելոյ կոչեսցի. եւ տացէ նմա Տէր Աստուած զաթոռն Դաւթի հօրն նորա. եւ թագաւորեսցէ ՚ի վերայ տանն Յակովբայ ՚ի յաւիտեանս[970]. [970] Ոմանք. ՚Ի յաւիտեան։
32 Նա մեծ կը լինի եւ Բարձրեալի որդի կը կոչուի: Եւ Տէր Աստուած նրան կը տայ նրա հօր՝ Դաւթի աթոռը, եւ նա յաւիտեան կը թագաւորի Յակոբի տան վրայ,
32 Անիկա մեծ պիտի ըլլայ ու Բարձրեալին Որդի պիտի կոչուի։ Տէր Աստուած անոր պիտի տայ իր հօրը Դաւիթին աթոռը ու Յակոբին տանը վրայ յաւիտեան պիտի թագաւորէ։
Նա եղիցի մեծ, եւ Որդի Բարձրելոյ կոչեսցի, եւ տացէ նմա Տէր Աստուած զաթոռն Դաւթի հօրն նորա. եւ թագաւորեսցէ ի վերայ տանն Յակովբայ ի յաւիտեանս:

1:32: Նա եղիցի մեծ, եւ Որդի՛ Բարձրելոյ կոչեսցի. եւ տացէ նմա Տէր Աստուած զաթոռն Դաւթի հօրն նորա. եւ թագաւորեսցէ ՚ի վերայ տանն Յակովբայ ՚ի յաւիտեանս[970].
[970] Ոմանք. ՚Ի յաւիտեան։
32 Նա մեծ կը լինի եւ Բարձրեալի որդի կը կոչուի: Եւ Տէր Աստուած նրան կը տայ նրա հօր՝ Դաւթի աթոռը, եւ նա յաւիտեան կը թագաւորի Յակոբի տան վրայ,
32 Անիկա մեծ պիտի ըլլայ ու Բարձրեալին Որդի պիտի կոչուի։ Տէր Աստուած անոր պիտի տայ իր հօրը Դաւիթին աթոռը ու Յակոբին տանը վրայ յաւիտեան պիտի թագաւորէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:3232: Он будет велик и наречется Сыном Всевышнего, и даст Ему Господь Бог престол Давида, отца Его;
1:32  οὖτος ἔσται μέγας καὶ υἱὸς ὑψίστου κληθήσεται, καὶ δώσει αὐτῶ κύριος ὁ θεὸς τὸν θρόνον δαυὶδ τοῦ πατρὸς αὐτοῦ,
1:32. οὗτος (The-one-this) ἔσται ( it-shall-be ) μέγας (great) καὶ (and) υἱὸς (a-Son) Ὑψίστου (of-most-over) κληθήσεται, (it-shall-be-called-unto,"καὶ (and) δώσει (it-shall-give) αὐτῷ (unto-it,"Κύριος (Authority-belonged) ὁ (the-one) θεὸς (a-Deity," τὸν ( to-the-one ) θρόνον ( to-a-throne ) Δαυεὶδ ( of-a-Daueid ) τοῦ (of-the-one) πατρὸς (of-a-father) αὐτοῦ, (of-it)
1:32. hic erit magnus et Filius Altissimi vocabitur et dabit illi Dominus Deus sedem David patris eiusHe shall be great and shall be called the Son of the Most High. And the Lord God shall give unto him the throne of David his father: and he shall reign in the house of Jacob for ever.
32. He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David:
1:32. He will be great, and he will be called the Son of the Most High, and the Lord God will give him the throne of David his father. And he will reign in the house of Jacob for eternity.
1:32. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:

32: Он будет велик и наречется Сыном Всевышнего, и даст Ему Господь Бог престол Давида, отца Его;
1:32  οὖτος ἔσται μέγας καὶ υἱὸς ὑψίστου κληθήσεται, καὶ δώσει αὐτῶ κύριος ὁ θεὸς τὸν θρόνον δαυὶδ τοῦ πατρὸς αὐτοῦ,
1:32. hic erit magnus et Filius Altissimi vocabitur et dabit illi Dominus Deus sedem David patris eius
He shall be great and shall be called the Son of the Most High. And the Lord God shall give unto him the throne of David his father: and he shall reign in the house of Jacob for ever.
1:32. He will be great, and he will be called the Son of the Most High, and the Lord God will give him the throne of David his father. And he will reign in the house of Jacob for eternity.
1:32. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33 Здесь изображаются свойства и деятельность имеющего родиться Сына Пресвятой Девы. - Он будет велик - велик именно тем, что наречется или будет (ср. Мф V, 9-19) Сыном Всевышнего - конечно, как человек, потому что по Божеству Он вечно сын Вышнего Бога (Феофил.). - Престол Давида, отца Его. О пришествии великого Царя из рода Давида предсказано было самому Давиду (2Цар. VII, 12-19). Но если Сын Пресвятой Девы называется здесь потомком Давида, то этим самым ясно показывается, что Пресвятая Дева происходила из рода Давидова: она только одна - без Иосифа - здесь выступает рождающею Мессию, потомка Давидова, Который таковым здесь представляется именно по матери. - Над домом Иакова. Пока Мессия изображается только, как Царь народа избранного: речь Ангела движется в кругу пророческих представлений о мессианском царстве, по которым, действительно, это царство будет основано прежде всего в народе Израильском. Конечно, этим не исключалась возможность и язычникам с течением времени стать членами этого царства.
Adam Clarke: Commentary on the Bible - 1831
1:32: He shall be great - Behold the greatness of the man Christ Jesus:
1st. Because that human nature that should be born of the virgin was to be united with the Divine nature.
2dly. In consequence of this, that human nature should be called in a peculiar sense the Son of the most high God; because God would produce it in her womb without the intervention of man.
3rdly. He shall be the everlasting Head and Sovereign of his Church.
4thly. His government and kingdom shall be eternal.
Revolutions may destroy the kingdoms of the earth, but the powers and gates of hell and death shall never be able to destroy or injure the kingdom of Christ. His is the only dominion that shall never have an end. The angel seems here to refer to Isa 9:7; Isa 16:5; Jer 23:5; Dan 2:44; Dan 7:14. All which prophecies speak of the glory, extent, and perpetuity of the evangelical kingdom. The kingdom of grace and the kingdom of glory form the endless government of Christ.
Albert Barnes: Notes on the Bible - 1834
1:32: He shall be great - There is undoubted reference in this passage to Isa 9:6-7. By his being "great" is meant he shall be distinguished or illustrious; great in power, in wisdom, in dominion on earth and in heaven.
Shall be called - This is the same as to say he "shall be" the Son, etc. The Hebrews often used this form of speech. See Mat 21:13.
The Highest - God, who is infinitely exalted; called the Highest, because He is exalted over all his creatures on earth and in heaven. See Mar 5:7.
The throne - The kingdom; or shall appoint him as the lineal successor of David in the kingdom.
His father David - David is called his father because Jesus was lineally descended from him. See Mat 1:1. The promise to David was, that there should "not fail" a man to sit on his throne, or that his throne should be perpetual Kg1 2:4; Kg1 8:25; Kg1 9:5; Ch2 6:16, and the promise was fulfilled by exalting Jesus to be a Prince and a Saviour, and the perpetual King of his people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:32: shall be great: Luk 1:15, Luk 3:16; Mat 3:11, Mat 12:42; Phi 2:9-11
the Son: Luk 1:35; Mar 5:7, Mar 14:61; Joh 6:69; Act 16:17; Rom 1:4; Heb 1:2-8
give: Sa2 7:11-13; Psa 132:11; Isa 9:6, Isa 9:7, Isa 16:5; Jer 23:5, Jer 23:6, Jer 33:15-17; Eze 17:22-24, Eze 34:23, Eze 34:24, Eze 37:24, Eze 37:25; Amo 9:11, Amo 9:12; Mat 28:18; Joh 3:35, Joh 3:36; Joh 5:21-29, Joh 12:34; Act 2:30, Act 2:36; Eph 1:20-23; Rev 3:7
Geneva 1599
1:32 He shall be great, and shall be (d) called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:
(d) He will be declared to be so, for he was the Son of God from everlasting, but was made manifest in the flesh in his time.
John Gill
1:32 He shall be great,.... In his person, as God-man; this child born, and Son given, being the angel of the great counsel, the mighty God, and everlasting Father; Is 9:6 which is here referred to; and in his offices, in his prophetic office, being that great and famous prophet Moses spoke of, mighty in word and deed, in his doctrine and miracles; in his priestly office, being a great high priest, both in the oblation of himself, and in his prevalent intercession; and in his kingly office, being the King of kings, and Lord of Lords; and in the whole of his office, as Mediator, being a great Saviour, the author of a great salvation for great sinners; in which is greatly displayed the glory of all the divine perfections: great also in his works, the miracles that he wrought, as proofs of his Deity and Messiahship, the work of redemption, the resurrection of himself from the dead, and of all men at the last day; and in the glory he is now possessed of in human nature, at the Father's right hand, where he is highly exalted above all principality and power:
and shall be called the Son of the Highest; that is, of God, of whose names is "the Most High"; see Gen 14:18 not by creation, as angels and men, nor by adoption, as saints, nor by office, as magistrates, are called "the children of the Most High", Ps 82:6 but by nature, being the eternal Son of God; of the same nature with him, and equal to him: for he was not now to begin to be the Son of God, he was so before, even from all eternity; but the sense is, that he should now be known, owned, and acknowledged to be the Son of God, being as such manifested in human nature, and should be proved to be so by the works he wrought, and declared to be the Son of God with power by his resurrection from the dead:
and the Lord God shall give unto him the throne of his father David. Christ, as God, is the Son of God, as man, the son of David; a name often given to the Messiah, and by which he was well known among the Jews; and as Christ descended from him as man, in a literal sense, he had a right to the throne of his father David; and the Jews themselves say, that he was , "nearly allied to the kingdom" (w): but here it intends not his throne, in a literal, but in a figurative sense; for as David was a type of the Messiah in his kingly office, hence the Messiah is called "David their king", Hos 3:5 so his throne was typical of the Messiah's throne and kingdom; which is not of this world, but is in his church, and is set up in the hearts of his people, where he reigns by his Spirit and grace; and this is a throne and kingdom "given" by the Lord God. The kingdom of nature and providence he has by right of nature, as the Son of the Highest; the kingdom of grace, or the mediatorial kingdom, the kingdom of priests, or royal priesthood, is a delegated one; his Father has set him as king over his holy hill of Zion; and he is accountable for his government to him, and will one day deliver it up complete and perfect,
(w) T. Bab. Sanhedrin, fol. 43. 1.
John Wesley
1:32 He shall be called the Son of the Highest - In this respect also: and that in a more eminent sense than any, either man or angel, can be called so. The Lord shall give him the throne of his father David - That is, the spiritual kingdom, of which David's was a type.
Robert Jamieson, A. R. Fausset and David Brown
1:32 This is but an echo of the sublime prediction in Is 9:6-7.
1:331:33: եւ թագաւորութեան նորա՝ վախճան մի՛ լիցի[971]։ [971] Ոմանք. Եւ թագաւորութեանն։
33 ու նրա թագաւորութիւնը վախճան չի ունենայ»:
33 Անոր թագաւորութիւնը վերջ պիտի չունենայ»։
եւ թագաւորութեան նորա վախճան մի՛ լիցի:

1:33: եւ թագաւորութեան նորա՝ վախճան մի՛ լիցի[971]։
[971] Ոմանք. Եւ թագաւորութեանն։
33 ու նրա թագաւորութիւնը վախճան չի ունենայ»:
33 Անոր թագաւորութիւնը վերջ պիտի չունենայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:3333: и будет царствовать над домом Иакова во веки, и Царству Его не будет конца.
1:33  καὶ βασιλεύσει ἐπὶ τὸν οἶκον ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος.
1:33. καὶ ( And ) βασιλεύσει ( it-shall-rule-of ) ἐπὶ (upon) τὸν (to-the-one) οἶκον (to-a-house) Ἰακὼβ (of-an-Iakob) εἰς ( into ) τοὺς ( to-the-ones ) αἰῶνας , ( to-ages ) καὶ (and) τῆς (of-the-one) βασιλείας (of-a-ruling-of) αὐτοῦ (of-it) οὐκ (not) ἔσται ( it-shall-be ) τέλος. (a-finish)
1:33. et regnabit in domo Iacob in aeternum et regni eius non erit finisAnd of his kingdom there shall be no end.
33. and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
1:33. And his kingdom shall have no end.”
1:33. And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end:

33: и будет царствовать над домом Иакова во веки, и Царству Его не будет конца.
1:33  καὶ βασιλεύσει ἐπὶ τὸν οἶκον ἰακὼβ εἰς τοὺς αἰῶνας, καὶ τῆς βασιλείας αὐτοῦ οὐκ ἔσται τέλος.
1:33. et regnabit in domo Iacob in aeternum et regni eius non erit finis
And of his kingdom there shall be no end.
1:33. And his kingdom shall have no end.”
1:33. And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
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Adam Clarke: Commentary on the Bible - 1831
1:33: The house of Jacob - All who belong to the twelve tribes, the whole Israelitish people.
Albert Barnes: Notes on the Bible - 1834
1:33: Over the house of Jacob - The house of Jacob means the same thing as the "family" of Jacob, or the descendants of Jacob - that is, the children of Israel. This was the name by which the ancient people of God were known, and it is the same as saying that he would reign over his own church and people foRev_er. This he does by giving them laws, by defending them, and by guiding them; and this he will do foRev_er in the kingdom of his glory.
Of his kingdom there shall be no end - He shall reign among his people on earth until the end of time, and be their king foRev_er in heaven. his is the only kingdom that shall never have an end; he the only King that shall never lay aside his diadem and robes, and that shall never die. "He "the only King that can defend us from all our enemies, sustain us in death, and reward us in eternity. O how important, then, to have an interest in his kingdom! and how unimportant, compared with "his" favor, is the favor of all earthly monarchs!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:33: he: Psa 45:6, Psa 89:35-37; Dan 2:44, Dan 7:13, Dan 7:14, Dan 7:27; Oba 1:21; Mic 4:7; Co1 15:24, Co1 15:25; Heb 1:8; Rev 11:15, Rev 20:4-6, Rev 22:3-5
the: Rom 9:6; Gal 3:29, Gal 6:16; Phi 3:3
John Gill
1:33 And he shall reign over the house of Jacob,.... Not over the Jews, the posterity of Jacob, in a literal sense; but over the whole Israel of God, consisting of Jews and Gentiles. For as his father David reigned over the Idumeans, Syrians, and others, as well as over the house of Judah and Israel, so this his son shall reign over both Jews and Gentiles: his kingdom shall be from one end of the earth to the other, even over all the elect of God; who in successive generations call themselves by the name of Jacob, and surname themselves by the name of Israel, of whatsoever nation they be; and this reign of his shall be
for ever, and of his kingdom there shall be no end; referring to Is 9:7 see also Dan 2:44 Dan 7:14 he shall reign in the hearts of his people here unto the end of the world; and with his saints a thousand years in the new heavens and new earth; and with them to all eternity, in the ultimate glory.
John Wesley
1:33 He shall reign over the house of Jacob - In which all true believers are included.
1:341:34: Եւ ասէ Մարիամ ցհրեշտակն. Զիա՞րդ լինիցի ինձ այդ, քանզի զայր ո՛չ գիտեմ։
34 Իսկ Մարիամը հրեշտակին ասաց. «Ինչպէ՞ս այդ կը պատահի ինձ, քանի որ ես տղամարդ չեմ ճանաչում»:
34 Մարիամ ըսաւ հրեշտակին. «Ի՞նչպէս պիտի ըլլայ այդ բանը, որովհետեւ ես այր մարդ չեմ գիտեր»։
Եւ ասէ Մարիամ ցհրեշտակն. Զիա՞րդ լինիցի ինձ այդ, քանզի զայր ոչ գիտեմ:

1:34: Եւ ասէ Մարիամ ցհրեշտակն. Զիա՞րդ լինիցի ինձ այդ, քանզի զայր ո՛չ գիտեմ։
34 Իսկ Մարիամը հրեշտակին ասաց. «Ինչպէ՞ս այդ կը պատահի ինձ, քանի որ ես տղամարդ չեմ ճանաչում»:
34 Մարիամ ըսաւ հրեշտակին. «Ի՞նչպէս պիտի ըլլայ այդ բանը, որովհետեւ ես այր մարդ չեմ գիտեր»։
zohrab-1805▾ eastern-1994▾ western am▾
1:3434: Мария же сказала Ангелу: как будет это, когда Я мужа не знаю?
1:34  εἶπεν δὲ μαριὰμ πρὸς τὸν ἄγγελον, πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω;
1:34. εἶπεν (It-had-said) δὲ (moreover,"Μαριὰμ (a-Mariam,"πρὸς (toward) τὸν (to-the-one) ἄγγελον (to-a-messenger,"Πῶς (Unto-whither) ἔσται ( it-shall-be ) τοῦτο, (the-one-this) ἐπεὶ (upon-if) ἄνδρα (to-a-man) οὐ (not) γινώσκω; (I-acquaint?"
1:34. dixit autem Maria ad angelum quomodo fiet istud quoniam virum non cognoscoAnd Mary said to the angel: How shall this be done, because I know not man?
34. And Mary said unto the angel, How shall this be, seeing I know not a man?
1:34. Then Mary said to the Angel, “How shall this be done, since I do not know man?”
1:34. Then said Mary unto the angel, How shall this be, seeing I know not a man?
Then said Mary unto the angel, How shall this be, seeing I know not a man:

34: Мария же сказала Ангелу: как будет это, когда Я мужа не знаю?
1:34  εἶπεν δὲ μαριὰμ πρὸς τὸν ἄγγελον, πῶς ἔσται τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω;
1:34. dixit autem Maria ad angelum quomodo fiet istud quoniam virum non cognosco
And Mary said to the angel: How shall this be done, because I know not man?
1:34. Then Mary said to the Angel, “How shall this be done, since I do not know man?”
1:34. Then said Mary unto the angel, How shall this be, seeing I know not a man?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34 Вопрос Пресвятой Девы не есть выражение сомнения или тем больше неверия: это естественное желание узнать, как совершится такое необычайное рождение Царя-Мессии. Так как Дева была уже в это время обручена Иосифу, то она этими словами показывает, что это обручение не повлечет за собою никаких супружеских отношений между нею и Иосифом: это, так сказать, уже дело решенное [Меркс утверждает, что слова: "когда я мужа не знаю" - вставка, сделанная позднейшею рукою. Но основания, какие он приводит для доказательства своей мысли недостаточны. В самом деле, если он указывает на противоречие этих слов действительности, так как-де Мария уже знала, что ее муж - хотя бы только юридически - Иосиф, то он не понимает, что здесь Мария говорит о том, что она остается и останется навсегда девою, а не о том, что ей неизвестен муж... Меркс, однако, возражает против такого понимания выражения "знать мужа". Нужно бы, говорит он, в таком случае, чтобы глагол "знать" (ginwsкw) стоял или в прошл., или в будущем времени, как, напр., это сделано в Быт ХIX и в др. местах... Но и настоящее время "не знаю" очень часто означает действие постоянное, совершавшееся в прошедшем, совершающееся в настоящем и имеющее совершаться в будущем. В таком смысле, напр., Бог говорит о Себе: "Я умерщвляю и оживляю, Я поражаю и исцеляю" (Втор XXXII, 39) "Я знаю тебя (Моисея) по имени" (XXXIII, 12). Даже и о людях настоящее время употребляется в том иногда случае, когда хотят указать на какое-либо постоянное их настроение, какое имело место раньше и будет продолжаться и всегда. В таком смысле фараон говорит Моисею: "Я не знаю Господа" (Исх V, 2). Наконец, если Меркс ссылается на то, что глагол "знать" в исключительном смысле слова, как термин, означающей брачное общение, употребляется в сирских переводах только об отношении мужа к жене, то на это нужно сказать, что сирское словоупотребление в настоящем случае не может иметь доказательного значения, потому что евангелисты получали сообщения о рождестве Христа, несомненно, из иудейских источников, а у иудеев глагол "знать" употребляется и об отношении женщины к мужчине (Суд XI, 39).]...
Adam Clarke: Commentary on the Bible - 1831
1:34: Seeing I know not a man - Or, husband. As she was only contracted to Joseph, and not as yet married, she knew that this conception could not have yet taken place; and she modestly inquires by what means the promise of the angel is to be fulfilled in order to regulate her conduct accordingly.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:34: Jdg 13:8-12; Act 9:6
Geneva 1599
1:34 Then said Mary unto the angel, (e) How shall this be, seeing (f) I know not a man?
(e) The greatness of the matter causes the virgin to ask this question, not that she distrusted by any means at all, for she asks only of the manner of the conceiving, so that it is plain she believed all the rest.
(f) So speak the Hebrews, signifying by this modest kind of speech the company of man and wife together, and this is the meaning of it: how will this be, for as I will be Christ's mother I am very sure I will not know any man: for the godly virgin had learned by the prophets that the Messiah would be born of a virgin.
John Gill
1:34 Then said Mary to the angel, how shall this be,.... This she said not as doubting the truth of what was said; for she required no sign, as Zacharias did; nor is she charged with, and blamed for unbelief, as he was; yea, it is expressly said, Lk 1:45 that she believed: nor was this a curious question, as whether she should have this son by a man in a married state, or in her present virgin state; for she clearly understood the angel to mean the latter; and therefore her words express her admiration at it, and also her desire to be informed of the manner how it should be: as to the matter of fact, she did not dispute it, but wanted to be resolved by what means it would be brought about: she knew, by prophecy, that the Messiah was to be born of a virgin, and she perceived, by the angel's declaration, that she was that virgin, but could not imagine in what way this amazing thing should be effected; and therefore proposes this question for the following reason,
seeing I know not a man? "A husband", as the Arabic version renders it; not Joseph, nor any other man; for though she was espoused to Joseph, yet he had not taken her to wife; nor were they, as yet; come together; and before they did, she was found with child of the Holy Ghost, Mt 1:18 she was a pure virgin, untouched by man. The words are an "euphemism", or a modest way of expressing carnal copulation; see Gen 4:1.
Robert Jamieson, A. R. Fausset and David Brown
1:34 How, &c.--not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, "How is it to be, so contrary to the unbroken law of human birth?" Instead of reproof, therefore, her question is answered in mysterious detail.
1:351:35: Պատասխանի ետ հրեշտակն եւ ասէ ցնա. Հոգի՛ Սուրբ եկեսցէ ՚ի քեզ, եւ զօրութիւն Բարձրելոյ հովանի՛ լիցի ՚ի վերայ քո. քանզի եւ որ ծնանելոցն է ՚ի քէն՝ սո՛ւրբ է, եւ Որդի՛ Աստուծոյ կոչեսցի[972]։ [972] Ոմանք. Հոգին Սուրբ եկե՛՛։ Յոմանս պակասի. Ծնանելոցն է ՚ի քէն սո՛ւրբ է։
35 Հրեշտակը պատասխանեց եւ նրան ասաց. «Սուրբ Հոգին կը գայ քո վրայ, եւ Բարձրեալի զօրութիւնը հովանի կը լինի քեզ, որովհետեւ նա, որ քեզնից է ծնուելու, սուրբ է եւ Աստծու որդի կը կոչուի:
35 Հրեշտակը պատասխան տալով՝ ըսաւ անոր. «Սուրբ Հոգին պիտի գայ քեզի ու Բարձրեալին զօրութիւնը քու վրադ հովանի պիտի ըլլայ. ուստի այն քեզմէ ծնանելու սուրբը Աստուծոյ Որդի պիտի կոչուի։
Պատասխանի ետ հրեշտակն եւ ասէ ցնա. Հոգի Սուրբ եկեսցէ ի քեզ, եւ զօրութիւն Բարձրելոյն հովանի լիցի ի վերայ քո. քանզի եւ որ ծնանելոցն է ի քէն` սուրբ է, եւ Որդի Աստուծոյ կոչեսցի:

1:35: Պատասխանի ետ հրեշտակն եւ ասէ ցնա. Հոգի՛ Սուրբ եկեսցէ ՚ի քեզ, եւ զօրութիւն Բարձրելոյ հովանի՛ լիցի ՚ի վերայ քո. քանզի եւ որ ծնանելոցն է ՚ի քէն՝ սո՛ւրբ է, եւ Որդի՛ Աստուծոյ կոչեսցի[972]։
[972] Ոմանք. Հոգին Սուրբ եկե՛՛։ Յոմանս պակասի. Ծնանելոցն է ՚ի քէն սո՛ւրբ է։
35 Հրեշտակը պատասխանեց եւ նրան ասաց. «Սուրբ Հոգին կը գայ քո վրայ, եւ Բարձրեալի զօրութիւնը հովանի կը լինի քեզ, որովհետեւ նա, որ քեզնից է ծնուելու, սուրբ է եւ Աստծու որդի կը կոչուի:
35 Հրեշտակը պատասխան տալով՝ ըսաւ անոր. «Սուրբ Հոգին պիտի գայ քեզի ու Բարձրեալին զօրութիւնը քու վրադ հովանի պիտի ըլլայ. ուստի այն քեզմէ ծնանելու սուրբը Աստուծոյ Որդի պիտի կոչուի։
zohrab-1805▾ eastern-1994▾ western am▾
1:3535: Ангел сказал Ей в ответ: Дух Святый найдет на Тебя, и сила Всевышнего осенит Тебя; посему и рождаемое Святое наречется Сыном Божиим.
1:35  καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ, πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ.
1:35. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) ἄγγελος (a-messenger) εἶπεν (it-had-said) αὐτῇ (unto-it,"Πνεῦμα (A-currenting-to) ἅγιον (hallow-belonged) ἐπελεύσεται ( it-shall-come-upon ) ἐπὶ (upon) σέ, (to-THEE) καὶ (and) δύναμις (an-ability) Ὑψίστου (of-most-over) ἐπισκιάσει (it-shall-upon-shadow-to) σοι: (unto-thee) διὸ (through-which) καὶ (and) τὸ (the-one) γεννώμενον (being-generated-unto) ἅγιον ( hallow-belonged ) κληθήσεται , ( it-shall-be-called-unto ) υἱὸς (a-Son) θεοῦ: (of-a-Deity)
1:35. et respondens angelus dixit ei Spiritus Sanctus superveniet in te et virtus Altissimi obumbrabit tibi ideoque et quod nascetur sanctum vocabitur Filius DeiAnd the angel answering, said to her: The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God.
35. And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also that which is to be born shall be called holy, the Son of God.
1:35. And in response, the Angel said to her: “The Holy Spirit will pass over you, and the power of the Most High will overshadow you. And because of this also, the Holy One who will be born of you shall be called the Son of God.
1:35. And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God:

35: Ангел сказал Ей в ответ: Дух Святый найдет на Тебя, и сила Всевышнего осенит Тебя; посему и рождаемое Святое наречется Сыном Божиим.
1:35  καὶ ἀποκριθεὶς ὁ ἄγγελος εἶπεν αὐτῇ, πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἐπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον κληθήσεται, υἱὸς θεοῦ.
1:35. et respondens angelus dixit ei Spiritus Sanctus superveniet in te et virtus Altissimi obumbrabit tibi ideoque et quod nascetur sanctum vocabitur Filius Dei
And the angel answering, said to her: The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee. And therefore also the Holy which shall be born of thee shall be called the Son of God.
1:35. And in response, the Angel said to her: “The Holy Spirit will pass over you, and the power of the Most High will overshadow you. And because of this also, the Holy One who will be born of you shall be called the Son of God.
1:35. And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35 В ответ на смиренный вопрос Пресвятой Девы Ангел говорит, что она зачнет Сына по особому сверхъестественному действию Божию: на Нее найдёт Св. Дух и сила Всевышнего покроет Ее (episkiasei от okia тень. Образ заимствован от облака, закрывающего известное пространство своею тенью). Очевидно, что здесь речь идет об особенном предочистительном действии Духа Божия на утробу Пресвятой Девы. Такое предочищение требовалось потому, что Пресвятая Дева, несмотря на Свою чистоту, все-таки была несвободна от прародительского греха. Чтобы Сыну Её не был передан этот грех, для этого и нужно было, предварительно зачатию, очистить утробу Пресвятой Девы, так чтобы зачатый Ею младенец был безгрешен уже по началу своей человеческой жизни. - Дух святый и сила Всевышнего. Нужно ли различать эти выражения? Одни толкователи считают оба выражения совершенно тожественными по содержанию, видя здесь так называемый параллелизм членов. Другие же различают оба выражения и под Духом Святым разумеют 3-е лицо Св. Троицы, а под силою Всевышнего 2-ое Лицо Св. Троицы - Сына Божия. Из этих двух мнений более правильным следует признать первое, так как везде в Ветхом Завете Дух Святый является источником Божественных сил, передаваемых людям. Здесь также о Духе Св. говорится и в отношении к Его очищающей силе, которая, конечно, является силою Божиею вообще (сила Всевышнего, т. е. Бога). След., оба выражения, несомненно, параллельны между собою. - Поэтому-то, и в символе веры Прав. Церкви говорится, что Сын Божий воплотился от Духа Святого - конечно, впрочем, в том смысле, что Дух Св. предуготовил недра Пресвятой Девы к зачатию безгрешного Богочеловека, освятил Ее утробу и помог Ей зачать во утробе, что было невозможно для Нее по природе (Зигабен). Но Христос не был обязан Своим рождением одному Духу Святому, как толковали некоторые еретики: тут действовало Божество вообще, так как все три Лица действуют всегда нераздельно. - Посему и рождаемое Святое наречется Сыном Божиим, т. е. Тот, Кто рождается от Тебя свято, без порока, по наитию Св. Духа, назовется и по человечеству Сыном Бога (ср. 3 ст. Пр. Богословский с. 207). Заметить нужно, что в этом выражении "святое" (to Agion) есть подлежащее, а "рождаемое" - прилагательное. Таким образом, особенное логическое ударение здесь лежит на этом слове "святое". Ангел хочет указать, очевидно, на полную безгрешность имеющего родиться от Девы Младенца. - Затем, образ "осенения" заимствован, вероятно, из кн. Исход, где говорится, что облако, в котором был Иегова, осенило новосозданную скинию (XL, 35).
Adam Clarke: Commentary on the Bible - 1831
1:35: The Holy Ghost shall come upon thee - This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, Gen 1:2, I am the more firmly established in the opinion advanced on Mat 1:20, that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God.
Therefore also that holy thing (or person) - shall be called the Son of God - We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, το ἁγιον, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, Ti1 3:16; it was that Word which being in the beginning (from eternity) with God, Joh 1:2, was afterwards made flesh, (became manifest in human nature), and tabernacled among us, Joh 1:14. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, Mar 13:32; Joh 5:19; Joh 14:28, and the Divine nature which was from eternity, and equal to God, Joh 1:1; Joh 10:30; Rom 9:5; Col 1:16-18. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons: -
1st. I have not been able to find any express declaration in the Scriptures concerning it.
2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation.
3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him.
4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead.
5thly. To say that he was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction. Eternity is that which has had no beginning, nor stands in any reference to Time. Son supposes time, generation, and father; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essentially different and opposite ideas.
The enemies of Christ's Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!
Albert Barnes: Notes on the Bible - 1834
1:35: The Holy Ghost shall come upon thee - See Mat 1:20.
The power of the Highest ... - This evidently means that the body of Jesus would be created by the direct power of God. It was not by ordinary generation; but, as the Messiah came to redeem sinners - to make atonement for "others," and not for himself it was necessary that his human nature should be pure, and free from the corruption of the fall. God therefore prepared him a body by direct creation that should be pure and holy. See Heb 10:5.
That holy thing ... - That holy progeny or child.
Shall be called the Son of God - This is spoken in reference to the human nature of Christ, and this passage proves, beyond controversy, that "one" reason why Jesus was called the Son of God was because he was begotten in a supernatural manner. He is also called the "Son of God" on account of his resurrection, Rom 1:4; Act 13:33, compared with Psa 2:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:35: The Holy Ghost: Luk 1:27, Luk 1:31; Mat 1:20
that: Job 14:4, Job 15:16, Job 25:4; Psa 51:5; Eph 2:3; Heb 4:15, Heb 7:26-28
the Son of God: Luk 1:32; Psa 2:7; Mat 14:33, Mat 26:63, Mat 26:64, Mat 27:54; Mar 1:1; Joh 1:34, Joh 1:49, Joh 20:31; Act 8:37; Rom 1:4; Gal 2:20
Geneva 1599
1:35 And the angel answered and said unto her, The Holy Ghost (g) shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that (h) holy thing which shall be born of thee shall be (i) called the Son of God.
(g) That is, the Holy Spirit will cause thee to conceive by his mighty power.
(h) That thing which is pure and void of all spot of uncleanliness: for he that was to take away sin must of necessity be void of sin.
(i) Declared and shown to the world to be the Son of God.
John Gill
1:35 And the angel answered and said unto her,.... The angel gave her an account of the manner in which what he had said should be effected, as well as observed some things for the strengthening of her faith,
The Holy Ghost shall come upon thee. The words, "upon thee", are left out in the Syriac and Persic versions; but are retained in others, and in all copies: the formation of Christ's human nature, though common to all the three persons, yet is particularly, and most properly ascribed to the Spirit; not to the first person, the Father, lest it should be thought that he is only the Father of him, as man; nor to the second person, the Son, since it is to him that the human nature is personally united; but to the third person, the Spirit, who is the sanctifier; and who separated, and sanctified it, the first moment of its conception, and preserved it from the taint of original sin. His coming upon the virgin must be understood in consistence with his omnipresence, and immensity; and cannot design any local motion, but an effectual operation in forming the human nature of her flesh and substance; and not in the ordinary manner in which he is concerned in the formation of all men, Job 33:4 but in an extraordinary way, not to be conceived of, and explained. The phrase most plainly answers to , in frequent use with the Jews (x), as expressive of coition,
And the power of the Highest shall overshadow thee. By "the power of the Highest" is not meant the Lord Jesus Christ, who is sometimes called the power of God; but rather the Holy Ghost, as before, who is styled the finger of God, and power from on high, Lk 11:20 unless it should be thought that the perfection of divine power common to all the three persons is intended: and so points out the means by which the wondrous thing should be performed, even by the power of God; and which should not only be employed in forming the human nature of Christ, but in protecting the virgin from any suspicion and charge of sin, and defending her innocence and virtue, by moving upon Joseph to take her to wife. In the word, "overshadow", some think there is an allusion to the Spirit of God moving upon the face of the waters, in Gen 1:2 when, he brooded upon them, as the word may be rendered; and which is the sense of it, according to the Jewish writers (y) as a hen, or any other bird broods on its eggs to exclude its young: and others have thought the allusion may be to , (z), "the nuptial covering": which was a veil, or canopy, like a tent, supported on four staves, under which the bridegroom and bride were betrothed; or, as Dr. Lightfoot thinks, it is a modest phrase alluding to the conjugal embraces, signified by a man's spreading the skirt of his garment over the woman, which Ruth desired of Boaz, Ruth 3:9 though the Jewish writers say (a), that phrase is expressive of the act of marriage, or taking to wife. The phrase of being "overshadowed", or "covered with the spirit of prophecy", as the virgin also was, is used by the Targumist, on 1Chron 2:55.
therefore also that holy thing which shall be born of thee shall be called the Son of God. The human nature of Christ is here called a "thing"; for it was not a person; it never subsisted of itself, but was taken at once into union with the person of the Son of God, otherwise there would be two persons in Christ, whereas he is God, and man, in one person; and it is said to be "holy", being free from that original pollution and sin, in which all that descend from Adam, by ordinary generation, are conceived, and brought forth; and is, moreover, said to be born of a virgin, "of thee", or "out of thee". Christ's flesh was formed out of the Virgin's; he took flesh of her; his body did not descend from heaven, or pass through her, as water through a pipe, as some heretics of old said: nor did his human nature, either as to soul or body, pre-exist his incarnation; but in the fulness of time he was made of a woman, and took a true body of her, and a reasonable soul, into union with his divine person; and "therefore should be called the Son of God": not that he was now to become the "the Son of God"; he was so before his incarnation, and even from all eternity; but he was now to be manifested as such in human nature: nor does the angel predict, that he should, for this reason, be called the Son of God; for he never was, on this account, so called, either by himself, or others: nor is the particle, "therefore", causal, but consequential: the angel is not giving a reason why Christ should be the Son of God, but why he should be owned, and acknowledged, as such by his people: who would infer, and conclude from his wonderful conception and birth, that he is the "Emmanuel", God with us, the child that was to be born, and the Son given, whose name should be Wonderful, Counsellor, the mighty God, &c. Is 7:14. Moreover, the word, "also", is not to be overlooked; and the sense is, that seeing that human nature, which should be born of the virgin, would be united to the Son of God, it likewise should bear the same name, being in personal union with him, who was so from all eternity,
(x) Misn. Sanhedrin, c. 7, sect. 4. & passim alibi (y) R. Sol. Jarchi, R. Aben Ezra, & R. Levi ben Gerson in Gen. 1. 2. (z) T. Bab. Sota, fol. 49. 2. Vid. David de Pomis, Lex. Heb p. 67. 2. (a) Targum, Jarchi, & Aben Ezra in loc.
John Wesley
1:35 The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee - The power of God was put forth by the Holy Ghost, as the immediate Divine agent in this work: and so he exerted the power of the Highest as his own power, who together with the Father and the Son is the most high God. Therefore also - Not only as he is God from eternity, but on this account likewise he shall be called the Son of God.
Robert Jamieson, A. R. Fausset and David Brown
1:35 Holy Ghost--(See on Mt 1:18).
power of the highest--the immediate energy of the Godhead conveyed by the Holy Ghost.
overshadow--a word suggesting how gentle, while yet efficacious, would be this Power [BENGEL]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [CALVIN].
that holy thing born of thee--that holy Offspring of thine.
therefore . . . Son of God--That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.
1:361:36: Եւ ահա՝ Եղիսաբեթ ազգական քո, եւ նա՛ յղի՛ է ՚ի ծերութեան իւրում. եւ այս՝ վեցերո՛րդ ամիս է նորա՝ որ ամուլն կոչեցեալ էր[973]. [973] Ոմանք. Կոչեցեալն է. զի։
36 Եւ ահա քո ազգական Եղիսաբեթը. նա եւս յղի է իր ծերութեան մէջ, եւ այս՝ յղիութեան վեցերորդ ամիսն է նրա, որ ամուլ էր կոչուած.
36 Ահա քու ազգականդ Եղիսաբէթ՝ անիկա ալ իր պառաւութեան ատենը արու զաւակով մը յղի է։ Ասիկա այն ամուլ ըսուածին վեցերորդ ամիսն է,
Եւ ահա Եղիսաբեթ ազգական քո, եւ նա յղի է ի ծերութեան իւրում. եւ այս վեցերորդ ամիս է նորա որ ամուլն կոչեցեալ էր:

1:36: Եւ ահա՝ Եղիսաբեթ ազգական քո, եւ նա՛ յղի՛ է ՚ի ծերութեան իւրում. եւ այս՝ վեցերո՛րդ ամիս է նորա՝ որ ամուլն կոչեցեալ էր[973].
[973] Ոմանք. Կոչեցեալն է. զի։
36 Եւ ահա քո ազգական Եղիսաբեթը. նա եւս յղի է իր ծերութեան մէջ, եւ այս՝ յղիութեան վեցերորդ ամիսն է նրա, որ ամուլ էր կոչուած.
36 Ահա քու ազգականդ Եղիսաբէթ՝ անիկա ալ իր պառաւութեան ատենը արու զաւակով մը յղի է։ Ասիկա այն ամուլ ըսուածին վեցերորդ ամիսն է,
zohrab-1805▾ eastern-1994▾ western am▾
1:3636: Вот и Елисавета, родственница Твоя, называемая неплодною, и она зачала сына в старости своей, и ей уже шестой месяц,
1:36  καὶ ἰδοὺ ἐλισάβετ ἡ συγγενίς σου καὶ αὐτὴ συνείληφεν υἱὸν ἐν γήρει αὐτῆς, καὶ οὖτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουμένῃ στείρᾳ·
1:36. καὶ (And) ἰδοὺ ( thou-should-have-had-seen ,"Ἐλεισάβετ (an-Eleisabet) ἡ (the-one) συγγενίς (a-together-kindred) σου (of-thee) καὶ (and) αὐτὴ (it) συνείληφεν (it-had-come-to-take-together) υἱὸν (to-a-son) ἐν (in) γήρει (unto-an-oldness) αὐτῆς, (of-it,"καὶ (and) οὗτος (the-one-this) μὴν (a-month) ἕκτος (sixth) ἐστὶν (it-be) αὐτῇ (unto-it) τῇ (unto-the-one) καλουμένῃ (unto-being-called-unto) στείρᾳ: (unto-staunched)
1:36. et ecce Elisabeth cognata tua et ipsa concepit filium in senecta sua et hic mensis est sextus illi quae vocatur sterilisAnd behold thy cousin Elizabeth, she also hath conceived a son in her old age: and this is the sixth month with her that is called barren.
36. And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age: and this is the sixth month with her that was called barren.
1:36. And behold, your cousin Elizabeth has herself also conceived a son, in her old age. And this is the sixth month for her who is called barren.
1:36. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren:

36: Вот и Елисавета, родственница Твоя, называемая неплодною, и она зачала сына в старости своей, и ей уже шестой месяц,
1:36  καὶ ἰδοὺ ἐλισάβετ ἡ συγγενίς σου καὶ αὐτὴ συνείληφεν υἱὸν ἐν γήρει αὐτῆς, καὶ οὖτος μὴν ἕκτος ἐστὶν αὐτῇ τῇ καλουμένῃ στείρᾳ·
1:36. et ecce Elisabeth cognata tua et ipsa concepit filium in senecta sua et hic mensis est sextus illi quae vocatur sterilis
And behold thy cousin Elizabeth, she also hath conceived a son in her old age: and this is the sixth month with her that is called barren.
1:36. And behold, your cousin Elizabeth has herself also conceived a son, in her old age. And this is the sixth month for her who is called barren.
1:36. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-38 Чтобы укрепить веру Пресвятой Девы, Ангел указывает на событие также чудесное, хотя и несравненно низшее, чем рождение Мессии Богочеловека от Девы, именно на разрешение неплодства Елизаветы. - Родственница твоя. Левиты могли брать себе жен из других колен. Поэтому, если предположить, что матери Пресвятой Девы и Елизаветы были родом из колена Иудина и приходились одна другой сестрами, то ничто не препятствовало одной из них выйти за потомка Левия, а другой - за потомка Иуды. - Ибо у Бога не останется... т. е., раз Бог сказал - Его слово непременно сбудется (ср. Быт XVIII, 14). Этим изречением Ангел обосновывает то, что выше сказал о разрешении неплодства Елизаветы: это разрешение было делом объявленной Захарии всесильной воли Божией. - Се, раба Господня... Это - смиренное согласие послужить беспрекословно воле Божией. Пресвятая Дева не могла не предчувствовать тех тяжелых испытаний, какие начнутся для нее, когда нареченный ее супруг узнает о том, что она зачала, и, тем не менее, она идет, как послушная раба Божия, на все эти испытания, очевидно, надеясь на то, что Промысл Божий все устроит в конце концов. - По слову твоему, т. е. так, как ты сказал.
Adam Clarke: Commentary on the Bible - 1831
1:36: Thy cousin Elisabeth - Thy kinswoman, συγγενης. As Elisabeth was of the tribe of Levi, Luk 1:5, and Mary of the tribe of Judah, they could not be relatives but by the mother's side.
She hath also conceived - And this is wrought by the same power and energy through which thou shalt conceive. Thus God has given thee a proof and pledge, in what he has done for Elisabeth, of what he will do for thyself; therefore, have faith in God.
Who was called barren - It is probable that Elisabeth got this appellative by way of reproach; or to distinguish her from some other Elisabeth also well known, who had been blessed with children. Perhaps this is the reproach which Elisabeth speaks of, Luk 1:25, her common name among men, among the people who knew her, being Elisabeth the barren.
Albert Barnes: Notes on the Bible - 1834
1:36: Thy cousin Elizabeth ... - The case of Elizabeth is mentioned to inspire Mary with confidence, and to assure her that what was now promised would be fulfilled. It was almost as improbable that Elizabeth should have a child at her time of life, as it was that Mary should under the circumstances promised.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:36: Luk 1:24-26
Geneva 1599
1:36 And, behold, thy (k) cousin Elisabeth, she hath also conceived a son in her old age: and this is the (l) sixth month with her, who was called barren.
(k) Though Elisabeth was of the tribe of Levi, yet it was possible for her to be Mary's cousin: for whereas it was forbidden by the Law for maidens to be married to men of other tribes, there was an exception among the Levites, who could take for themselves wives out of any tribe: for the Levites had no portion allotted to them when the land was divided among the people.
(l) This is now the sixth month from the time when she conceived.
John Gill
1:36 And behold thy cousin Elisabeth,.... For though Elisabeth was of the daughters of Aaron, or of the tribe of Levi by her father's side, yet might be of the tribe of Judah by her mother's side, and so akin to Mary. The Persic version calls her "aunt by the mother's side": intermarriages between the two tribes of Levi and Judah were frequent; nor were they at all contrary to the intention of that law, that forbid the tribes to intermarry, which was to preserve the inheritance in each tribe, since the tribe of Levi had none at all. Though she might be called her cousin in a more general sense; it being usual with the Jews to call all of their own nation their kinsmen and kinswomen, according to the flesh: but the former sense seems more agreeable; and so Mary is directed to her own family, and to her own relations, and known friends, for a sign, by which her faith might be confirmed, in what the angel had said unto her; for if she found the one to be true, she might conclude the other was also; which is as follows:
she hath also conceived a son in her old age: though Mary asked no sign, yet one is given her, whereby she might know the truth of what was spoken: for if it should appear that Elisabeth had received strength to conceive, as was declared by the angel; and that a son, too, which he could not have known without a divine revelation; and that in her old age, which, was extraordinary and supernatural, she might assure herself, that the message brought to her was from God; and that she likewise, though a virgin, might conceive, and bear a son: the angel adds, as a further testimony of the truth of things,
and this is the sixth month with her who was called barren. Elisabeth, was generally known to be barren, and was, by way of reproach, usually called so, but was now six months gone with child; so that it was a plain case, and out of question; the signs of her pregnancy were very apparent.
John Wesley
1:36 And behold, thy cousin Elisabeth - Though Elisabeth was of the house of Aaron, and Mary of the house of David, by the fathers side, they might be related by their mothers. For the law only forbad heiresses marrying into another tribe. And so other persons continually intermarried; particularly the families of David and of Levi.
Robert Jamieson, A. R. Fausset and David Brown
1:36 thy cousin--"relative," but how near the word says not.
conceived, &c.--This was to Mary an unsought sign, in reward of her faith.
1:371:37: զի ո՛չ տկարասցի առ յԱստուծոյ ամենայն բան[974]։ [974] Ոմանք. Զի ոչ տկարանայ առ ՚ի յԱստուծոյ։
37 որովհետեւ Աստծու համար անկարելի բան չկայ»:
37 Վասն զի Աստուծոյ քով բնաւ անհնարին բան մը չկայ»։
զի ոչ տկարասցի առ յԱստուծոյ ամենայն բան:

1:37: զի ո՛չ տկարասցի առ յԱստուծոյ ամենայն բան[974]։
[974] Ոմանք. Զի ոչ տկարանայ առ ՚ի յԱստուծոյ։
37 որովհետեւ Աստծու համար անկարելի բան չկայ»:
37 Վասն զի Աստուծոյ քով բնաւ անհնարին բան մը չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:3737: ибо у Бога не останется бессильным никакое слово.
1:37  ὅτι οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα.
1:37. ὅτι (to-which-a-one) οὐκ ( not ) ἀδυνατήσει ( it-shall-un-able-unto ) παρὰ ( beside ) τοῦ ( of-the-one ) θεοῦ ( of-a-Deity ," πᾶν ( all ) ῥῆμα . ( an-uttering-to )
1:37. quia non erit inpossibile apud Deum omne verbumBecause no word shall be impossible with God.
37. For no word from God shall be void of power.
1:37. For no word will be impossible with God.”
1:37. For with God nothing shall be impossible.
For with God nothing shall be impossible:

37: ибо у Бога не останется бессильным никакое слово.
1:37  ὅτι οὐκ ἀδυνατήσει παρὰ τοῦ θεοῦ πᾶν ῥῆμα.
1:37. quia non erit inpossibile apud Deum omne verbum
Because no word shall be impossible with God.
1:37. For no word will be impossible with God.”
1:37. For with God nothing shall be impossible.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:37: For with God nothing shall be impossible - Words of the very same import with those spoken by the Lord to Sarah, when he foretold the birth of Isaac, Gen 18:14, Is any thing too hard for the Lord? As there can be no doubt that Mary perceived this allusion to the promise and birth of Isaac, so she must have had her faith considerably strengthened by reflecting on the intervention of God in that case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:37: with: Luk 18:27; Gen 18:14; Num 11:23; Job 13:2; Jer 32:17, Jer 32:27; Zac 8:6; Mat 19:26; Mar 10:27; Phi 3:21
John Gill
1:37 For with God nothing shall be impossible. That is consistent with his nature and perfections, with his counsels, purposes, and promises: every thing that he has said, purposed, or promised, he is able to do, and will; every word that he has spoken, every thing predicted by his prophets, or declared by his angels, and particularly this of a virgin's conceiving and bearing a Son: so that the angel not only answers her question, how this should be, but confirms her faith in it; partly by the instance of her cousin Elisabeth, and partly by observing the infinite omnipotence of God.
Robert Jamieson, A. R. Fausset and David Brown
1:37 For, &c.--referring to what was said by the angel to Abraham in like case (Gen 18:14), to strengthen her faith.
1:381:38: Եւ ասէ Մարիամ. Ահա՛ւասիկ՝ կա՛մ աղախին Տեառն, եղիցի՛ ինձ ըստ բանի քում։ Եւ գնա՛ց ՚ի նմանէ հրեշտակն։
38 Եւ Մարիամն ասաց. «Ահաւասի՛կ ես մնում եմ Տիրոջ աղախինը, թող քո խօսքի համաձայն լինի ինձ»: Եւ հրեշտակը հեռացաւ նրանից:
38 Մարիամ ըսաւ. «Ահա ես Տէրոջը աղախինն եմ, քու ըսածիդ պէս թող ըլլայ ինծի»։ Ու հրեշտակը անոր քովէն գնաց։
Եւ ասէ Մարիամ. Ահաւասիկ կամ աղախին Տեառն, եղիցի ինձ ըստ բանի քում: Եւ գնաց ի նմանէ հրեշտակն:

1:38: Եւ ասէ Մարիամ. Ահա՛ւասիկ՝ կա՛մ աղախին Տեառն, եղիցի՛ ինձ ըստ բանի քում։ Եւ գնա՛ց ՚ի նմանէ հրեշտակն։
38 Եւ Մարիամն ասաց. «Ահաւասի՛կ ես մնում եմ Տիրոջ աղախինը, թող քո խօսքի համաձայն լինի ինձ»: Եւ հրեշտակը հեռացաւ նրանից:
38 Մարիամ ըսաւ. «Ահա ես Տէրոջը աղախինն եմ, քու ըսածիդ պէս թող ըլլայ ինծի»։ Ու հրեշտակը անոր քովէն գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
1:3838: Тогда Мария сказала: се, Раба Господня; да будет Мне по слову твоему. И отошел от Нее Ангел.
1:38  εἶπεν δὲ μαριάμ, ἰδοὺ ἡ δούλη κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου. καὶ ἀπῆλθεν ἀπ᾽ αὐτῆς ὁ ἄγγελος.
1:38. εἶπεν (It-had-said) δὲ (moreover,"Μαριάμ (a-Mariam," Ἰδοὺ ( Thou-should-have-had-seen ,"ἡ (the-one) δούλη (a-bondee) Κυρίου: (of-Authority-belonged) γένοιτό ( it-may-have-had-became ) μοι (unto-me) κατὰ (down) τὸ (to-the-one) ῥῆμά (to-an-uttering-to) σου. (of-thee) καὶ (And) ἀπῆλθεν (it-had-came-off) ἀπ' (off) αὐτῆς (of-it,"ὁ (the-one) ἄγγελος. (a-messenger)
1:38. dixit autem Maria ecce ancilla Domini fiat mihi secundum verbum tuum et discessit ab illa angelusAnd Mary said: Behold the handmaid of the Lord: be it done to me according to thy word. And the angel departed from her.
38. And Mary said, Behold, the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
1:38. Then Mary said: “Behold, I am the handmaid of the Lord. Let it be done to me according to your word.” And the Angel departed from her.
1:38. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her:

38: Тогда Мария сказала: се, Раба Господня; да будет Мне по слову твоему. И отошел от Нее Ангел.
1:38  εἶπεν δὲ μαριάμ, ἰδοὺ ἡ δούλη κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου. καὶ ἀπῆλθεν ἀπ᾽ αὐτῆς ὁ ἄγγελος.
1:38. dixit autem Maria ecce ancilla Domini fiat mihi secundum verbum tuum et discessit ab illa angelus
And Mary said: Behold the handmaid of the Lord: be it done to me according to thy word. And the angel departed from her.
1:38. Then Mary said: “Behold, I am the handmaid of the Lord. Let it be done to me according to your word.” And the Angel departed from her.
1:38. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:38: Behold the handmaid of the Lord - I fully credit what thou sayest, and am perfectly ready to obey thy commands, and to accomplish all the purposes of thy grace concerning me. It appears that at the instant of this act of faith, and purposed obedience, the conception of the immaculate humanity of Jesus took place; and it was Done unto her according to his word. See Luk 1:35.
Albert Barnes: Notes on the Bible - 1834
1:38: And Mary said, Behold the handmaid ... - This was an expression of resignation to the will of God, and of faith in the promise. To be the "handmaid of the Lord" is to be submissive and obedient, and is the same as saying, "I fully credit all that is said, and am perfectly ready to obey all the commands of the Lord."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:38: Behold: Sa2 7:25-29; Psa 116:16; Rom 4:20, Rom 4:21
be: Psa 119:38
John Gill
1:38 And Mary said, behold the handmaid of the Lord,.... In which words she expresses her obedience of faith; she owns herself to be the handmaid of the Lord, and desires to obey him, and be submissive to him as such; and tacitly acknowledges her meanness, and great unworthiness:
be it unto me according to thy word; she assented to what the angel said should be unto her; she earnestly desired it might be, and firmly believed it would be; she set her "Amen" to the angel's message:
and the angel departed from her; to the heavenly regions from whence he came; to his great Lord and master, that sent him; having dispatched the business he came about, and which he was accountable to him for.
John Wesley
1:38 And Mary said, Behold the handmaid of the Lord - It is not improbable, that this time of the virgin's humble faith, consent, and expectation, might be the very time of her conceiving.
Robert Jamieson, A. R. Fausset and David Brown
1:38 Marvellous faith in such circumstances!
1:391:39: Յարուցեալ Մարիամ յաւուրսն յայնոսիկ, գնա՛ց ՚ի լեռնակողմ փութապէս ՚ի քաղաքն Յուդայ[975]. [975] Բազումք. ՚Ի լեռնակողմն։
39 Այդ օրերին Մարիամը վեր կացաւ եւ շտապով գնաց Յուդայի լեռնային շրջանի քաղաքներից մէկը,
39 Այն օրերը ելաւ Մարիամ ու արտորալով լեռնակողմը Յուդայի մէկ քաղաքը գնաց։
Յարուցեալ Մարիամ յաւուրսն յայնոսիկ` գնաց ի լեռնակողմն փութապէս ի քաղաքն Յուդայ:

1:39: Յարուցեալ Մարիամ յաւուրսն յայնոսիկ, գնա՛ց ՚ի լեռնակողմ փութապէս ՚ի քաղաքն Յուդայ[975].
[975] Բազումք. ՚Ի լեռնակողմն։
39 Այդ օրերին Մարիամը վեր կացաւ եւ շտապով գնաց Յուդայի լեռնային շրջանի քաղաքներից մէկը,
39 Այն օրերը ելաւ Մարիամ ու արտորալով լեռնակողմը Յուդայի մէկ քաղաքը գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
1:3939: Встав же Мария во дни сии, с поспешностью пошла в нагорную страну, в город Иудин,
1:39  ἀναστᾶσα δὲ μαριὰμ ἐν ταῖς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρεινὴν μετὰ σπουδῆς εἰς πόλιν ἰούδα,
1:39. Ἀναστᾶσα (Having-had-stood-up) δὲ (moreover,"Μαριὰμ (a-Mariam,"ἐν (in) ταῖς (unto-the-ones) ἡμέραις (unto-days) ταύταις (unto-the-ones-these,"ἐπορεύθη (it-was-traversed-of) εἰς (into) τὴν (to-the-one) ὀρινὴν (to-jutted-belonged-to) μετὰ (with) σπουδῆς (of-a-hastening) εἰς (into) πόλιν (to-a-city) Ἰούδα, (of-an-Iouda)
1:39. exsurgens autem Maria in diebus illis abiit in montana cum festinatione in civitatem IudaAnd Mary rising up in those days, went into the hill country with haste into a city of Juda.
39. And Mary arose in these days and went into the hill country with haste, into a city of Judah;
1:39. And in those days, Mary, rising up, traveled quickly into the hill country, to a city of Judah.
1:39. And Mary arose in those days, and went into the hill country with haste, into a city of Juda;
And Mary arose in those days, and went into the hill country with haste, into a city of Juda:

39: Встав же Мария во дни сии, с поспешностью пошла в нагорную страну, в город Иудин,
1:39  ἀναστᾶσα δὲ μαριὰμ ἐν ταῖς ἡμέραις ταύταις ἐπορεύθη εἰς τὴν ὀρεινὴν μετὰ σπουδῆς εἰς πόλιν ἰούδα,
1:39. exsurgens autem Maria in diebus illis abiit in montana cum festinatione in civitatem Iuda
And Mary rising up in those days, went into the hill country with haste into a city of Juda.
1:39. And in those days, Mary, rising up, traveled quickly into the hill country, to a city of Judah.
1:39. And Mary arose in those days, and went into the hill country with haste, into a city of Juda;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39 О самом зачатии Мариею Христа евангелист не говорит ни слова: оно, как само собою понятно, наступило тотчас же, как Пресвятая Дева сказала: "да будет мне по слову твоему". Теперь евангелист описывает путешествие Пресвятой Девы к Елизавете, на которую ей указал Ангел, как на знамение для укрепления ее веры. Этим знамением Пресвятая Дева не хочет пренебречь и немедленно сбирается в путь. - В нагорную страну. И Назарет, где, жила Пресвятая Дева, собственно, тоже лежал на горах. Но "нагорною" или "горною" страною принято было у иудеев называть собственно ту часть Иудеи, которая состояла из горной цепи. - В город Иудин, т. е. в один из городов, принадлежавших колену Иудину. По новейшим расследованиям, это был город Вет-Захария, следы которого найдены на месте, принадлежащем в настоящее время русскому правительству. Это место находится близ Вифлеема.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda; 40 And entered into the house of Zacharias, and saluted Elisabeth. 41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: 42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come to me? 44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. 46 And Mary said, My soul doth magnify the Lord, 47 And my spirit hath rejoiced in God my Saviour. 48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. 49 For he that is mighty hath done to me great things; and holy is his name. 50 And his mercy is on them that fear him from generation to generation. 51 He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. 52 He hath put down the mighty from their seats, and exalted them of low degree. 53 He hath filled the hungry with good things; and the rich he hath sent empty away. 54 He hath holpen his servant Israel, in remembrance of his mercy; 55 As he spake to our fathers, to Abraham, and to his seed for ever. 56 And Mary abode with her about three months, and returned to her own house.

We have here an interview between the two happy mothers, Elisabeth and Mary: the angel, by intimating to Mary the favour bestowed on her cousin Elisabeth (v. 36), gave occasion for it; and sometimes it may prove a better piece of service that we think to bring good people together, to compare notes. Here is,

I. The visit which Mary made to Elisabeth. Mary was the younger, and younger with child; and therefore, if they must come together, it was fittest that Mary should take the journey, not insisting on the preference which the greater dignity of her conception gave her, v. 39. She arose, and left her affairs, to attend this greater matter: in those days, at that time (as it is commonly explained, Jer. xxxiii. 15; l. 4), in a day or two after the angel had visited her, taking some time first, as it is supposed, for her devotion, or rather hastening away to her cousin's, where she would have more leisure, and better help, in the family of a priest. She went, meta spoudes--with care, diligence, and expedition; not as young people commonly go abroad and visit their friends, to divert herself, but to inform herself: she went to a city of Judah in the hill-country; it is not named, but by comparing the description of it here with Josh. xxi. 10, 11, it appears to be Hebron, for that is there said to be in the hill-country of Judah, and to belong to the priests, the sons of Aaron; thither Mary hastened, though it was a long journey, some scores of miles.

1. Dr. Lightfoot offers a conjecture that she was to conceive our Saviour there at Hebron, and perhaps had so much intimated to her by the angel, or some other way; and therefore she made such haste thither. He thinks it probable that Shiloh, of the tribe of Judah, and the seed of David, should be conceived in a city of Judah and of David, as he was to be born in Bethlehem, another city which belonged to them both. In Hebron the promise was given to Isaac, circumcision was instituted. Here (saith he) Abraham had his first land, and David his first crown: here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam and Eve. He therefore thinks that it suits singularly with the harmony and consent which God uses in his works that the promise should begin to take place by the conception of the Messias, even among those patriarchs to whom it was given. I see no improbability in the conjecture, but add this for the support of it, that Elisabeth said (v. 45), There shall be a performance; as if it were not performed yet, but was to be performed there.

2. It is generally supposed that she went thither for the confirming of her faith by the sign which the angel had given her, her cousin's being with child, and to rejoice with her sister-favourite. And, besides, she went thither, perhaps, that she might be more retired from company, or else might have more agreeable company than she could have in Nazareth. We may suppose that she did not acquaint any of her neighbours at Nazareth with the message she had received from heaven, yet longed to talk over a thing she had a thousand time thought over, and knew no person in the world with whom she could freely converse concerning it but her cousin Elisabeth, and therefore she hastened to her. Note, it is very beneficial and comfortable for those that have a good work of grace begun in their souls, and Christ in the forming there, to consult those who are in the same case, that they may communicate experiences one to another; and they will find that, as in water face answers to face, so doth the heart of man to man, of Christian to Christian.

II. The meeting between Mary and Elisabeth. Mary entered into the house of Zacharias; but he, being dumb and deaf, kept his chamber, it is probable, and saw no company; and therefore she saluted Elisabeth (v. 40), told her she was come to make her a visit, to know her state, and rejoice with her in her joy.

Now, at their first coming together, for the confirmation of the faith of both of them, there was something very extraordinary. Mary knew that Elisabeth was with child, but it does not appear that Elisabeth had been told any thing of her cousin Mary's being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a revelation, which would be a great encouragement to Mary.

1. The babe leaped in her womb, v. 41. It is very probable that she had been several weeks quick (for she was six months gone), and that she had often felt the child stir; but this was a more than ordinary motion of the child, which alarmed her to expect something very extraordinary, eskirtese. It is the same word that is used by the LXX. (Gen. xxv. 22) for the struggling of Jacob and Esau in Rebecca's womb, and the mountains skipping, Ps. cxiv. 4. The babe leaped as it were to give a signal to his mother that he was now at had whose forerunner he was to be, about six months in ministry, as he was in being; or, it was the effect of some strong impression made upon the mother. Now began to be fulfilled what the angel said to his father (v. 15), that he should be filled with the Holy Ghost, even from his mother's womb; and perhaps he himself had some reference to this, when he said (John iii. 29), The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's voice, heard, though not by him, yet by his mother.

2. Elisabeth was herself filled with the Holy Ghost, or a Spirit of prophecy, by which, as well as by the particular suggestions of the Holy Ghost she was filled with, she was given to understand that the Messiah was at hand, in whom prophecy should revive, and by whom the Holy Ghost should be more plentifully poured out than ever, according to the expectations of those who waited for the consolation of Israel. The uncommon motion of the babe in her womb was a token of extraordinary emotion of her spirit under a divine impulse. Note, Those whom Christ graciously visits may know it by their being filled with the Holy Ghost; for, if any man have not the Spirit of Christ, he is none of his.

III. The welcome which Elisabeth, by the Spirit of prophecy, gave to Mary, the mother of our Lord; not as to a common friend making a common visit, but as to one of whom the Messiah was to be born.

1. She congratulates her on her honour, and, though perhaps she knew not of it till just now, she acknowledges it with the greatest assurance and satisfaction. She spoke with a loud voice, which does not at all intimate (as some think) that there was a floor or a wall between them, but that she was in a transport or exultation of joy, and said what she cared not who knew. She said, Blessed art thou among women, the same word that the angels had said (v. 28); for thus this will of God, concerning honouring the Son, should be done on earth as it is done in heaven. But Elisabeth adds a reason, Therefore blessed art thou because blessed is the fruit of thy womb; thence it was that she derived this excelling dignity. Elisabeth was the wife of a priest, and in years, yet she grudges not that her kinswoman, who was many years younger than she, and every way her inferior, should have the honour of conceiving in her virginity, and being the mother of the Messiah, whereas the honour put upon her was much less; she rejoices in it, and is well pleased, as her son was afterwards, that she who cometh after her is preferred before her, John i. 27. Note, While we cannot but own that we are more favoured of God than we deserve, let us by no means envy that others are more highly favoured than we are.

2. She acknowledges her condescension, in making her this visit (v. 43): Whence is this to me, that the mother of my Lord should come to me? Observe, (1.) She calls the virgin Mary the mother of her Lord (as David in spirit, called the Messiah Lord, his Lord), for she knew he was to be Lord of all. (2.) She not only bids her welcome to her house, though perhaps she came in mean circumstances, but reckons this visit a great favour, which she thought herself unworthy of. Whence is this to me? It is in reality, and not in compliment, that she saith, "This was a greater favour than I could have expected." Note, Those that are filled with the Holy Ghost have low thoughts of their own merits, and high thoughts of God's favours. Her son the Baptist spoke to the same purport with this, when he said, Comest thou to me? Matt. iii. 14.

3. She acquaints her with the concurrence of the babe in her womb, in this welcome to her (v. 44): "Thou certainly bringest some extraordinary tidings, some extraordinary blessing, with thee; for as soon as the voice of thy salutation sounded in my ears, not only my heart leaped for joy, though I knew not immediately why or wherefore, but the babe in my womb, who was not capable of knowing, did so too." He leaped as it were for joy that the Messiah, whose harbinger he was to be, would himself come soon after him. This would serve very much to strengthen the faith of the virgin, that there were such assurances as these given to others; and it would be in part the accomplishment of what had been so often foretold, that there should be universal joy before the Lord, when he cometh, Ps. xcviii. 8, 9.

4. She commends her faith, and encourages it (v. 45): Blessed is she that believed. Believing souls are blessed souls, and will be found so at last; this blessedness cometh through faith, even the blessedness of being related to Christ, and having him formed in the soul. They are blessed who believe the word of God, for that Word will not fail them; there shall, without doubt, be a performance of those things which are told her from the Lord. Note, The inviolable certainty of the promise is the undoubted felicity of those that build upon it and expect their all from it. The faithfulness of God is the blessedness of the faith of the saints. Those that have experienced the performance of God's promises themselves should encourage others to hope that he will be as good as his word to them also: I will tell you what God has done for my soul.

IV. Mary's song of praise, upon this occasion. Elisabeth's prophecy was an echo to the virgin Mary's salutation, and this song is yet a stronger echo to that prophecy, and shows her to be no less filled with the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to come in, very much fatigued with her journey; yet she forgets that, and is inspired with new life, and vigour, and joy, upon the confirmation she here meets with of her faith; and since, by the sudden inspiration and transport, she finds that this was designed to be her errand hither, weary as she is, like Abraham's servant, she would neither eat nor drink till she had told her errand.

1. Here are the expressions of joy and praise, and God alone the object of the praise and centre of the joy. Some compare this song with that which her name-sake Miriam, the sister of Moses, sung, upon the triumphant departure of Israel out of Egypt, and their triumphant passage through the Red Sea; others think it better compared with the song of Hannah, upon the birth of Samuel, which, like this, passes from a family mercy to a public and general one. This begins, like that, My heart rejoiceth in the Lord, 1 Sam. ii. 1. Observe how Mary here speaks of God.

(1.) With great reverence of him, as the Lord: "My soul doth magnify the Lord; I never saw him so great as now I find him so good." Note, Those, and those only, are advanced in mercy, who are thereby brought to think the more highly and honourably of God; whereas there are those whose prosperity and preferment make them say, What is the Almighty, that we should serve him? The more honour God has any way put upon us, the more honour we must study to give to him; and then only are we accepted in magnifying the Lord, when our souls magnify him, and all that is within us. Praising work must be soul work.

(2.) With great complacency in him as her Saviour: My spirit rejoiceth in God my Saviour. This seems to have reference to the Messiah, whom she was to be the mother of. She calls him God her Saviour; for the angel had told her that he should be the Son of the Highest, and that his name should be Jesus, a Saviour; this she fastened upon, with application to herself: He is God my Saviour. Even the mother of our Lord had need of an interest in him as her Saviour, and would have been undone without it: and she glories more in that happiness which she had in common with all believers than in being his mother, which was an honour peculiar to herself, and this agrees with the preference Christ have to obedient believers above his mother and brethren; see Matt. xii. 50; Luke xi. 27, 28. Note, Those that have Christ for their God and Saviour have a great deal of reason to rejoice, to rejoice in spirit, that is rejoicing as Christ did (Luke x. 21), with spiritual joy.

2. Here are just causes assigned for this joy and praise.

(1.) Upon her own account, v. 48, 49. [1.] Her spirit rejoiced in the Lord, because of the kind things he had done for her: his condescension and compassion to her. He has regarded the low estate of his handmaiden; that is, he has looked upon her with pity, for so the word is commonly used. "He has chosen me to this honour, notwithstanding my great meanness, poverty, and obscurity." Nay, the expression seems to intimate, not only (to allude to that of Gideon, Judg. vi. 15) that her family was poor in Judah, but that she was the least in her father's house, as if she were under some particular contempt and disgraced among her relations, was unjustly neglected, and the outcast of the family, and God put this honour upon her, to balance abundantly the contempt. I the rather suggest this, for we find something toward such honour as this put upon others, on the like consideration. Because God saw that Leah was hated, he opened her womb, Gen. xxix. 31. Because Hannah was provoked, and made to fret, and insulted over, by Peninnah, therefore God gave her a son, 1 Sam. i. 19. Whom men wrongfully depress and despise God doth sometimes, in compassion to them, especially if they have borne it patiently, prefer and advance; see Judg. xi. 7. So in Mary's case. And, if God regards her low estate, he not only thereby gives a specimen of his favour to the whole race of mankind, whom he remembers in their low estate, as the psalmist speaks (Ps. cxxxvi. 23), but secures a lasting honour to her (for such the honour is that God bestows, honour that fades not away): "From henceforth all generations shall call me blessed, shall think me a happy woman and highly advanced." All that embrace Christ and his gospel will say, Blessed was the womb that bore him and the paps which he sucked, Luke xi. 27. Elizabeth had once and again called her blessed: "But that is not all," saith she, "all generations of Gentiles as well as Jews shall call me so." [2.] Her soul magnifies the Lord, because of the wonderful things he had done for her (v. 49): He that is mighty has done to me great things. A great thing indeed, that a virgin should conceive. A great thing indeed, that Messiah, who had been so long promised to the church, and so long expected by the church, should now at length be born. It is the power of the Highest that appears in this. She adds, and holy is his name; for so Hannah saith her song, There is none holy as the Lord, which she explains in the next words, for there is none beside thee, 1 Sam. ii. 2. God is a Being by himself, and he manifests himself to be so, especially in the work of our redemption. He that is mighty, even he whose name is holy, has done to me great things. Glorious things may be expected from him that is both mighty and holy; who can do every thing, and will do every thing well and for the best.

(2.) Upon the account of others. The virgin Mary, as the mother of the Messiah, is become a kind of public person, wears a public character, and is therefore immediately endued with another spirit, a more public spirit than before she had, and therefore looks abroad, looks about her, looks before her, and takes notice of God's various dealings with the children of men (v. 50, &c.), as Hannah (1 Sam. ii. 3, &c.). In this she has especially an eye to the coming of the Redeemer and God's manifesting himself therein.

[1.] It is a certain truth that God has mercy in store, mercy in reserve, for all that have a reverence for his majesty, and a due regard to his sovereignty and authority. But never did this appear so as in sending his Son into the world to save us (v. 50): His mercy is on them that fear him; it has always been so; he has ever looked upon them with an eye of peculiar favour who have looked up to him with and eye of filial fear. But he hath manifested this mercy, so as never before, in sending his Son to bring in an everlasting righteousness, and work out an everlasting salvation, for them that fear him, and this from generation to generation; for there are gospel privileges transmitted by entail, and intended for perpetuity. Those that fear God, as their Creator and Judge, are encouraged to hope for mercy in him, through their Mediator and Advocate; and in him mercy is settled upon all that fear God, pardoning mercy, healing mercy, accepting mercy, crowning mercy, from generation to generation, while the world stands. In Christ he keepeth mercy for thousands.

[2.] It has been a common observation that God in his providence puts contempt upon the haughty and honour upon the humble; and this he has done remarkably in the whole economy of the work of man's redemption. As God had, with his mercy to her, shown himself mighty also (v. 48, 49), so he had, with his mercy on them that fear him, shown strength likewise with his arm. First, In the course of his providence, it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect to carry all before them, to have their way and their will; but he scatters them in the imagination of their hearts, breaks their measures, blasts their projects, nay, and brings them low, and brings them down, by those very counsels with which they thought to advance and establish themselves. The mighty think to secure themselves by might in their seats, but he puts them down, and overturns their seats; while, on the other hand, those of low degree, who despaired of ever advancing themselves, and thought of no other than of being ever low, are wonderfully exalted. This observation concerning honour holds likewise concerning riches; many who were so poor that they had not bread for themselves and their families, by some surprising turn of Providence in favour of them, come to be filled with good things; while, on the other hand, those who were rich, and thought no other than that to-morrow should be as this day, that their mountain stood strong and should never be moved, are strangely impoverished, and sent away empty. Now this is the same observation that Hannah had made, and enlarged upon, in her song, with application to the case of herself and her adversary (1 Sam. ii. 4-7), which very much illustrates this here. And compare also Ps. cvii. 33-41; cxiii. 7-9; and Eccl. ix. 11. God takes a pleasure in disappointing their expectations who promise themselves great things in the world, and in out-doing the expectations of those who promise themselves but a little; as a righteous God, it is his glory to abase those who exalt themselves, and strike terror on the secure; and, as a good God, it is his glory to exalt those who humble themselves, and to speak comfort to those who fear before him. Secondly, This doth especially appear in the methods of gospel grace.

1. In the spiritual honours it dispenses. When the proud Pharisees were rejected, and Publicans and sinners went into the kingdom of heaven before them,--when the Jews, who followed after the law of righteousness, did not attain it, and the Gentiles, who never thought of it, attained to righteousness (Rom. ix. 30, 31),--when God chose not the wise men after the flesh, not the mighty, or the noble, to preach the gospel, and plant Christianity in the world, but the foolish and weak things of the world, and things that were despised (1 Cor. i. 26, 27)--then he scattered the proud, and put down the mighty, but exalted them of low degree. When the tyranny of the chief priests and elders were brought down, who had long lorded it over God's heritage, and hoped always to do so, and Christ's disciples, a company of poor despised fishermen, by the power they were clothed with, were made to sit on thrones, judging the twelve tribes of Israel,--when the power of the four monarchies was broken, and the kingdom of the Messiah, that stone cut out of the mountain without hands, is made to fill the earth,--then are the proud scattered, and those of low degree exalted.

2. In the spiritual riches it dispenses, v. 53. (1.) Those who see their need of Christ, and are importunately desirous of righteousness and life in him, he fills with good things, with the best things; he gives liberally to them, and they are abundantly satisfied with the blessings he gives. Those who are weary and heavy-laden shall find rest with Christ, and those who thirst are called to come to him and drink; for they only know how to value his gifts. To the hungry soul every bitter thing is sweet, manna is angels' food; and to the thirsty fair water is honey out of the rock. (2.) Those who are rich, who are not hungry, who, like Laodicea, think they have need of nothing, are full of themselves and their own righteousness, and think they have a sufficiency in themselves, those he sends away from his door, they are not welcome to him, he sends them empty away, they come full of self, and are sent away empty of Christ. He sends them to the gods whom they served, to their own righteousness and strength which they trusted to.

[3.] It was always expected that the Messiah should be, in a special manner, the strength and glory of his people Israel, and so he is in a peculiar manner (v. 54): He hath helped his servant Israel, antelabeto. He hath taken them by the hand, and helped them up that were fallen and could not help themselves. Those that were sunk under the burdens of a broken covenant of innocency are helped up by the blessings of a renewed covenant of grace. The sending of the Messiah, on whom help was laid for poor sinners, was the greatest kindness that could be done, the greatest help that could be provided for his people Israel, and that which magnifies it is,

First, That it is in remembrance of his mercy, the mercifulness of his nature, the mercy he has in store for his servant Israel. While this blessing was deferred, his people, who waited for it, were often ready to ask, Has God forgotten to be gracious? But now he made it appear that he had not forgotten, but remembered, his mercy. He remembered his former mercy, and repeated that to them in spiritual blessings which he had done formerly to them in temporal favours. He remembered the days of old. Where is he that brought them up out of the sea, out of Egypt? Isa. lxiii. 11. He will do the like again, which that was a type of.

Secondly, That it is in performance of his promise. It is a mercy not only designed, but declared (v. 55); it was what he spoke to our fathers, that the Seed of the woman should break the head of the serpent; that God should dwell in the tents of Shem; and particularly to Abraham, that in his seed all the families of the earth shall be blessed, with the best of blessings, with the blessings that are for ever, and to the seed that shall be for ever; that is, his spiritual seed, for his carnal seed were cut off a little after this. Note, What God has spoken he will perform; what he hath spoken to the fathers will be performed to their seed; to their seed's seed, in blessings that shall last for ever.

Lastly, Mary's return to Nazareth (v. 56), after she had continued with Elisabeth about three months, so long as to be fully satisfied concerning herself that she was with child, and to be confirmed therein by her cousin Elisabeth. Some think, though her return is here mentioned before Elisabeth's being delivered, because the evangelist would finish this passage concerning Mary before he proceeded with the story of Elisabeth, yet that Mary staid till her cousin was (as we say) down and up again; that she might attend on her, and be with her in her lying-in, and have her own faith confirmed by the full accomplishment of the promise of God concerning Elisabeth. But most bind themselves to the order of the story as it lies, and think she returned again when Elisabeth was near her time; because she still affected retirement, and therefore would not be there when the birth of this child of promise would draw a great deal of company to the house. Those in whose hearts Christ is formed take more delight than they used to do in sitting alone and keeping silence.
Adam Clarke: Commentary on the Bible - 1831
1:39: In those days - As soon as she could conveniently fit herself out for the journey.
Hill country - Hebron, the city of the priests, Jos 21:11, which was situated in the tribe of Judah, about forty miles south of Jerusalem, and upwards of seventy from Nazareth.
With haste - This probably refers to nothing else than the earnestness of her mind to visit her relative Elisabeth, and to see what the Lord had wrought for her.
Albert Barnes: Notes on the Bible - 1834
1:39: And Mary arose - The word "arose" here is equivalent to "setting out," or starting on a journey.
The hill country - The region in the vicinity of Jerusalem, commonly called the hill country of Judea.
City of Juda - What city is meant is not known. Some have supposed it to be Jerusalem, others Hebron; but all is conjecture. It was probably a Levitical city, and the residence of Zechariah when he was not employed in the temple.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:39: into: Jos 10:40, Jos 15:48-59, Jos 21:9-11
city: This was most probably Hebron, a city of the priests, and situated in the hill country of Judea (Jos 11:21; Jos 21:11, Jos 21:13), about 25 miles south of Jerusalem, and nearly 100 from Nazareth. Such was the intense desire of Mary's mind to visit and communicate with her relative Elisabeth, that she scrupled not to undertake this long journey to effect her purpose.
Geneva 1599
1:39 (4) And Mary arose in those days, and went into the (m) hill country with haste, into a (n) city of Juda;
(4) Elisabeth being many months pregnant with John, and Mary being pregnant with Christ, do rejoice for each other by the inspiration of the Holy Spirit.
(m) Which is on the south side of Jerusalem.
(n) That is to say, Hebron: which was in times past called Kirjatharba: which was one of the towns that were given to the Levites in the tribe of Judah, and is said to be in the mountains of Judah; (Josh 14:15; Josh 21:11).
John Gill
1:39 And Mary arose in those days,.... The Ethiopic version renders it, "in that day"; directly, immediately, as soon as the angel was gone from her; partly to know the truth of things, and to make use of the sign which had been given her, for the further confirmation of her faith, which was very right and proper for her to do; and partly to converse with Elisabeth about the great things which God had done for each of them, and to praise his name together: "and went into the hill country with haste"; the same which is called the country of the hills, and the hills, and the mountains, in Josh 10:40 where the Septuagint use the same word as here: the land of Judea was divided into three parts, "the mountain", or hill country, the champaign country, and the valley (b): from Betboron to Emmaus is "the hill country"; from Emmaus to Lud, or Lydda, is the champaign country; and from Lydda to the sea, the valley (c). This place is frequently called, in the Jewish writings (d), the king's mountain, or the royal mountain, and is said to be very full of cities: ten thousand cities, they say (e), were in the king's mountain, and a thousand of them belonged to R. Eleazer ben Harsum: yea, they say (f), that king Jannai had sixty myriads of cities in the mountain of the king. The Syriac, Arabic, and Persic versions render it, "went to the mountain", to this mountain, and which is called the mountain, or, as we read it, the hill country of Judah, Josh 21:11 on which Hebron was situated; and seems to be the city next mentioned: into a city of Judah; for that was given to the children of Aaron and so may reasonably be thought to be the city where Zacharias dwelt, and not Jerusalem, which was in the tribe of Benjamin. Hebron was a city peculiar to the priests; whereas Jerusalem was not; and it was in the hill country of Judea; it was remarkable for the goodness of its stones. It is said (g).
"you have no stones in all the land of Israel harder than at Hebron; hence they buried the dead there.
(b) Misn. Sheviith, c. 9. sect. 2. Maimon & Bartenora in ib. (c) T. Hieros. Sheviith, fol. 38. 4. (d) Targum in Jud. iv. 5. T. Hieros. Avoda Zara, fol. 44. 4. (e) T. Hieros. Taanioth, fol. 69. 1. (f) T. Bab. Gittin, fol. 57. 1. (g) T. Bab. Sota, fol. 34. 2. & Cetnbot, fol. 112. 1.
John Wesley
1:39 A city of Judah - Probably Hebron, which was situated in the hill country of Judea, and belonged to the house of Aaron.
Robert Jamieson, A. R. Fausset and David Brown
1:39 VISIT OF MARY TO ELISABETH. (Luke 1:39-56)
hill country--the mountainous tract running along the middle of Judea, from north to south [WEBSTER and WILKINSON].
with haste--transported with the announcement to herself and with the tidings, now first made known to her, of Elisabeth's condition.
a city of Juda--probably Hebron (see Josh 20:7; Josh 21:11).
1:401:40: եւ եմուտ ՚ի տուն Զաքարիայ, եւ ետ ողջո՛յն Եղիսաբեթի։
40 մտաւ Զաքարիայի տունը ու Եղիսաբեթին ողջոյն տուեց:
40 Մտաւ Զաքարիային տունը ու Եղիսաբէթին բարեւ տուաւ։
եւ եմուտ ի տուն Զաքարիայ եւ ետ ողջոյն Եղիսաբեթի:

1:40: եւ եմուտ ՚ի տուն Զաքարիայ, եւ ետ ողջո՛յն Եղիսաբեթի։
40 մտաւ Զաքարիայի տունը ու Եղիսաբեթին ողջոյն տուեց:
40 Մտաւ Զաքարիային տունը ու Եղիսաբէթին բարեւ տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:4040: и вошла в дом Захарии, и приветствовала Елисавету.
1:40  καὶ εἰσῆλθεν εἰς τὸν οἶκον ζαχαρίου καὶ ἠσπάσατο τὴν ἐλισάβετ.
1:40. καὶ (And) εἰσῆλθεν (it-had-came-into) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) Ζαχαρίου (of-a-Zacharias) καὶ (and) ἠσπάσατο ( it-drew-along-to ) τὴν (to-the-one) Ἐλεισάβετ. (to-an-Eleisabet)
1:40. et intravit in domum Zacchariae et salutavit ElisabethAnd she entered into the house of Zachary and saluted Elizabeth.
40. and entered into the house of Zacharias and saluted Elisabeth.
1:40. And she entered into the house of Zechariah, and she greeted Elizabeth.
1:40. And entered into the house of Zacharias, and saluted Elisabeth.
And entered into the house of Zacharias, and saluted Elisabeth:

40: и вошла в дом Захарии, и приветствовала Елисавету.
1:40  καὶ εἰσῆλθεν εἰς τὸν οἶκον ζαχαρίου καὶ ἠσπάσατο τὴν ἐλισάβετ.
1:40. et intravit in domum Zacchariae et salutavit Elisabeth
And she entered into the house of Zachary and saluted Elizabeth.
1:40. And she entered into the house of Zechariah, and she greeted Elizabeth.
1:40. And entered into the house of Zacharias, and saluted Elisabeth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
40-41 Приветствие Марии, т. е. обыкновенное еврейское приветствие: "мир тебе". - Взыграл младенец... Вместе с первым словом Матери Господа младенец, находившийся в утробе Анны, дал знать о себе какими-то движениями, которые были не болезненны, как обыкновенно бывает, а напротив, привели Елизавету в радостное настроение. Что младенец исполнился при этом Св. Духа (Богословский с. 224) - этого евангелист не говорит. Только о матери - Елизавете - он замечает, что она исполнилась Св. Духа; благодаря просвещению, полученному тотчас от Духа, она и поняла, что пред нею стоит мать Мессии, которую радостным движением приветствовал и находившийся в ее утробе младенец.
Albert Barnes: Notes on the Bible - 1834
1:40: Saluted Elizabeth - Expressed great joy and gratification at seeing her, and used the customary tokens of affectionate salutation.
John Gill
1:40 And entered into the house of Zacharias, &c. Which was in the above city, and might be well known to her: and saluted Elisabeth; not Zacharias; either because he was not at home; or because he was deaf and dumb, and could neither hear her salutation, nor return it; or because it was not usual for women to salute men, nor men to salute women; See Gill on Lk 1:29, yet one woman might salute another; and especially Mary saluted Elisabeth, because she came to pay the visit to her, and it was with her she was principally concerned.
Robert Jamieson, A. R. Fausset and David Brown
1:40 saluted Elisabeth--now returned from her seclusion (Lk 1:24).
1:411:41: Եւ եղեւ իբրեւ լուաւ զողջոյնն Մարիամու Եղիսաբեթ, խաղա՛ց մանուկն յորովայնի նորա։ Եւ լցա՛ւ Եղիսաբեթ Հոգւով Սրբով.
41 Եւ երբ Եղիսաբեթը Մարիամի ողջոյնը լսեց, մանուկը խաղաց նրա որովայնում, եւ Եղիսաբեթը լցուեց Սուրբ Հոգով
41 Երբ Եղիսաբէթ Մարիամին բարեւը լսեց, մանուկը անոր որովայնին մէջ խաղաց ու Եղիսաբէթ Սուրբ Հոգիով լեցուեցաւ,
Եւ եղեւ իբրեւ լուաւ զողջոյնն Մարիամու Եղիսաբեթ, խաղաց մանուկն յորովայնի նորա. եւ լցաւ Եղիսաբեթ Հոգւով Սրբով:

1:41: Եւ եղեւ իբրեւ լուաւ զողջոյնն Մարիամու Եղիսաբեթ, խաղա՛ց մանուկն յորովայնի նորա։ Եւ լցա՛ւ Եղիսաբեթ Հոգւով Սրբով.
41 Եւ երբ Եղիսաբեթը Մարիամի ողջոյնը լսեց, մանուկը խաղաց նրա որովայնում, եւ Եղիսաբեթը լցուեց Սուրբ Հոգով
41 Երբ Եղիսաբէթ Մարիամին բարեւը լսեց, մանուկը անոր որովայնին մէջ խաղաց ու Եղիսաբէթ Սուրբ Հոգիով լեցուեցաւ,
zohrab-1805▾ eastern-1994▾ western am▾
1:4141: Когда Елисавета услышала приветствие Марии, взыграл младенец во чреве ее; и Елисавета исполнилась Святаго Духа,
1:41  καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς μαρίας ἡ ἐλισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ ἐλισάβετ,
1:41. καὶ (And) ἐγένετο ( it-had-became ) ὡς (as) ἤκουσεν (it-heard) τὸν (to-the-one) ἀσπασμὸν (to-a-drawing-along-of) τῆς (of-the-one) Μαρίας (of-a-Maria,"ἡ (the-one) Ἐλεισάβετ, (an-Eleisabet,"ἐσκίρτησεν (it-leaped-unto,"τὸ (the-one) βρέφος (a-babe,"ἐν (in) τῇ (unto-the-one) κοιλίᾳ (unto-a-hollowing-unto) αὐτῆς, (of-it,"καὶ (and) ἐπλήσθη (it-was-repleted) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) ἡ (the-one) Ἐλεισάβετ, (an-Eleisabet)
1:41. et factum est ut audivit salutationem Mariae Elisabeth exultavit infans in utero eius et repleta est Spiritu Sancto ElisabethAnd it came to pass that when Elizabeth heard the salutation of Mary, the infant leaped in her womb. And Elizabeth was filled with the Holy Ghost.
41. And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost;
1:41. And it happened that, as Elizabeth heard the greeting of Mary, the infant leaped in her womb, and Elizabeth was filled with the Holy Spirit.
1:41. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:
And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

41: Когда Елисавета услышала приветствие Марии, взыграл младенец во чреве ее; и Елисавета исполнилась Святаго Духа,
1:41  καὶ ἐγένετο ὡς ἤκουσεν τὸν ἀσπασμὸν τῆς μαρίας ἡ ἐλισάβετ, ἐσκίρτησεν τὸ βρέφος ἐν τῇ κοιλίᾳ αὐτῆς, καὶ ἐπλήσθη πνεύματος ἁγίου ἡ ἐλισάβετ,
1:41. et factum est ut audivit salutationem Mariae Elisabeth exultavit infans in utero eius et repleta est Spiritu Sancto Elisabeth
And it came to pass that when Elizabeth heard the salutation of Mary, the infant leaped in her womb. And Elizabeth was filled with the Holy Ghost.
1:41. And it happened that, as Elizabeth heard the greeting of Mary, the infant leaped in her womb, and Elizabeth was filled with the Holy Spirit.
1:41. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:41: Elisabeth was filled with the Holy Ghost - This seems to have been the accomplishment of the promise made by the angel, Luk 1:15, He shall be filled with the Holy Ghost, even from his mother's womb. The mother is filled with the Holy Spirit, and the child in her womb becomes sensible of the Divine influence.
Albert Barnes: Notes on the Bible - 1834
1:41: Elizabeth was filled with the Holy Ghost - The meaning of this seems to be that she was filled with joy; with a disposition to praise God; with a prophetic spirit, or a knowledge of the character of the child that should be born of her. All these were produced by the Holy Spirit.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:41: the babe: Luk 1:15, Luk 1:44; Gen 25:22; Psa 22:10
was: Luk 1:67, Luk 4:1; Act 2:4, Act 4:8, Act 6:3, Act 7:55; Eph 5:18; Rev 1:10
Geneva 1599
1:41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe (o) leaped in her womb; and Elisabeth was filled with the Holy Ghost:
(o) This was no ordinary or usual type of moving.
John Gill
1:41 And it came to pass that when Elisabeth heard the salutation of Mary,.... Which might be before she saw her, and at some little distance from her:
the babe leaped in her womb: which motion was not natural, but supernatural; being made at hearing the voice of Mary, who had now conceived the Messiah, whose forerunner this babe, John the Baptist, was to be; and who, by this motion, gave the first notice of his conception, which his mother Elisabeth took from hence; as he afterwards pointed him out by his finger, and by his baptism made him manifest to Israel:
and Elisabeth was filled with the Holy Ghost not with the ordinary graces of the Spirit, for these she had been filled with before, but with extraordinary gifts, with a spirit of prophecy; by which she knew that the Messiah was conceived, and that Mary was the mother of her Lord; that many things had been told her; that she had believed them; and there would be a performance of them; and perhaps it was at this time that John the Baptist was filled with the Holy Ghost also; see Lk 1:15.
John Wesley
1:41 When Elisabeth heard the salutation of Mary - The discourse with which she saluted her, giving an account of what the angel had said, the joy of her soul so affected her body, that the very child in her womb was moved in an uncommon manner, as if it leaped for joy.
Robert Jamieson, A. R. Fausset and David Brown
1:41 babe leaped--From Lk 1:44 it is plain that this maternal sensation was something extraordinary--a sympathetic emotion of the unconscious babe, at the presence of the mother of his Lord.
1:421:42: եւ ՚ի ձայն բարձր աղաղակեա՛ց եւ ասէ. Օրհնեա՛լ ես դու ՚ի կանայս, եւ օրհնեա՛լ է պտուղ որովայնի քոյ։
42 եւ բարձր ձայնով աղաղակեց ու ասաց. «Օրհնեա՜լ ես դու կանանց մէջ, եւ օրհնեա՜լ է քո որովայնի պտուղը:
42 Եւ բարձր ձայնով մը կանչեց ու ըսաւ. «Օրհնեալ ես դուն կիներուն մէջ եւ օրհնեալ է քու որովայնիդ պտուղը։
եւ ի ձայն բարձր աղաղակեաց եւ ասէ. Օրհնեալ ես դու ի կանայս, եւ օրհնեալ է պտուղ որովայնի քո:

1:42: եւ ՚ի ձայն բարձր աղաղակեա՛ց եւ ասէ. Օրհնեա՛լ ես դու ՚ի կանայս, եւ օրհնեա՛լ է պտուղ որովայնի քոյ։
42 եւ բարձր ձայնով աղաղակեց ու ասաց. «Օրհնեա՜լ ես դու կանանց մէջ, եւ օրհնեա՜լ է քո որովայնի պտուղը:
42 Եւ բարձր ձայնով մը կանչեց ու ըսաւ. «Օրհնեալ ես դուն կիներուն մէջ եւ օրհնեալ է քու որովայնիդ պտուղը։
zohrab-1805▾ eastern-1994▾ western am▾
1:4242: и воскликнула громким голосом, и сказала: благословенна Ты между женами, и благословен плод чрева Твоего!
1:42  καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ καὶ εἶπεν, εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου.
1:42. καὶ (And) ἀνεφώνησεν (it-sounded-up-unto) κραυγῇ (unto-a-yelling) μεγάλῃ (unto-great) καὶ (and) εἶπεν (it-had-said,"Εὐλογημένη (Having-had-come-to-be-goodly-fortheed-unto) σὺ (thou) ἐν (in) γυναιξίν, (unto-women,"καὶ (and) εὐλογημένος (having-had-come-to-be-goodly-fortheed-unto) ὁ (the-one) καρπὸς (a-fruit) τῆς (of-the-one) κοιλίας (of-a-hollowing-unto) σου. (of-thee)
1:42. et exclamavit voce magna et dixit benedicta tu inter mulieres et benedictus fructus ventris tuiAnd she cried out with a loud voice and said: Blessed art thou among women and blessed is the fruit of thy womb.
42. and she lifted up her voice with a loud cry, and said, Blessed thou among women, and blessed the fruit of thy womb.
1:42. And she cried out with a loud voice and said: “Blessed are you among women, and blessed is the fruit of your womb.
1:42. And she spake out with a loud voice, and said, Blessed [art] thou among women, and blessed [is] the fruit of thy womb.
And she spake out with a loud voice, and said, Blessed [art] thou among women, and blessed [is] the fruit of thy womb:

42: и воскликнула громким голосом, и сказала: благословенна Ты между женами, и благословен плод чрева Твоего!
1:42  καὶ ἀνεφώνησεν κραυγῇ μεγάλῃ καὶ εἶπεν, εὐλογημένη σὺ ἐν γυναιξίν, καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίας σου.
1:42. et exclamavit voce magna et dixit benedicta tu inter mulieres et benedictus fructus ventris tui
And she cried out with a loud voice and said: Blessed art thou among women and blessed is the fruit of thy womb.
1:42. And she cried out with a loud voice and said: “Blessed are you among women, and blessed is the fruit of your womb.
1:42. And she spake out with a loud voice, and said, Blessed [art] thou among women, and blessed [is] the fruit of thy womb.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42 Елизавета повторяет почти тоже самое приветствие, какое сказал Марии и Ангел (ст. 26). Но она прибавляет, что Мария уже носит во чреве своем Мессию: плод ее чрева и теперь уже благословен и будет всегда благословляем людьми.
Adam Clarke: Commentary on the Bible - 1831
1:42: Blessed art thou among women - Repeating the words of the angel, Luk 1:28, of which she had probably been informed by the holy virgin, in the present interview.
Albert Barnes: Notes on the Bible - 1834
1:42: Blessed art thou among women - She here repeated nearly the words of the angel to Mary, esteeming it to be the highest honor among mothers to be the mother of the Messiah. See the notes at Luk 1:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:42: Blessed art: Luk 1:28, Luk 1:48; Jdg 5:24
blessed is: Luk 19:38; Gen 22:18; Psa 21:6, Psa 45:2, Psa 72:17-19; Act 2:26-28; Rom 9:5; Heb 12:2
Geneva 1599
1:42 And she spake out with a loud voice, and said, Blessed [art] thou among women, and (p) blessed [is] the fruit of thy womb.
(p) Christ is blessed with respect to his humanity.
John Gill
1:42 And she spake out with a loud voice,.... So as that all in the house might hear; she spake with great vehemency of soul, and strength of affection, being under a very powerful impression of the Spirit of God: and said,
blessed art thou among women; the same words that the angel had said to her before, Lk 1:28.
and blessed is the fruit of thy womb: this is a reason why she is called blessed, because her child was blessed; being in union with a divine person, who is God over all, blessed for ever; and who has all spiritual blessings in him, and is that seed, in which all nations of the earth were to be blessed; and so is both blessed in himself, and the source of all blessedness to others. The Jews say (h), that the six measures of barley, Boaz gave to Ruth, Ruth 3:15 signified, that six righteous men should spring from her, and among, them the Messiah; who should be blessed with six blessings, and they are these; the spirit of wisdom and understanding, of counsel and of might, the spirit of knowledge, and of the fear of the Lord; see Is 11:2.
(h) Targum & R. Sol. Jarchi in loc.
Robert Jamieson, A. R. Fausset and David Brown
1:42 What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elisabeth loses sight of it altogether, in presence of one more honored still; upon whom, with her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that "the mother of her Lord should come to her." "Turn this as we will, we shall never be able to see the propriety of calling an unborn child "Lord," but by supposing Elisabeth, like the prophets of old, enlightened to perceive the Messiah's Divine nature" [OLSHAUSEN].
1:431:43: Եւ ուստի՞ է ինձ այս, զի եկեսցէ մայր Տեառն իմոյ առ իս։
43 Որտեղի՞ց ինձ այս ուրախութիւնը, որ իմ Տիրոջ մայրը ինձ մօտ գայ.
43 Այս ինծի ինչպէ՞ս եղաւ, որ իմ Տէրոջս մայրը ինծի եկաւ։
Եւ ուստի՞ է ինձ այս, զի եկեսցէ մայր Տեառն իմոյ առ իս:

1:43: Եւ ուստի՞ է ինձ այս, զի եկեսցէ մայր Տեառն իմոյ առ իս։
43 Որտեղի՞ց ինձ այս ուրախութիւնը, որ իմ Տիրոջ մայրը ինձ մօտ գայ.
43 Այս ինծի ինչպէ՞ս եղաւ, որ իմ Տէրոջս մայրը ինծի եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:4343: И откуда это мне, что пришла Матерь Господа моего ко мне?
1:43  καὶ πόθεν μοι τοῦτο ἵνα ἔλθῃ ἡ μήτηρ τοῦ κυρίου μου πρὸς ἐμέ;
1:43. καὶ (And) πόθεν (whither-from) μοι (unto-me) τοῦτο (the-one-this) ἵνα (so) ἔλθῃ (it-might-have-had-came,"ἡ (the-one) μήτηρ (a-mother) τοῦ (of-the-one) κυρίου (of-Authority-belonged) μου (of-me,"πρὸς (toward) ἐμέ; (to-ME?"
1:43. et unde hoc mihi ut veniat mater Domini mei ad meAnd whence is this to me that the mother of my Lord should come to me?
43. And whence is this to me, that the mother of my Lord should come unto me?
1:43. And how does this concern me, so that the mother of my Lord would come to me?
1:43. And whence [is] this to me, that the mother of my Lord should come to me?
And whence [is] this to me, that the mother of my Lord should come to me:

43: И откуда это мне, что пришла Матерь Господа моего ко мне?
1:43  καὶ πόθεν μοι τοῦτο ἵνα ἔλθῃ ἡ μήτηρ τοῦ κυρίου μου πρὸς ἐμέ;
1:43. et unde hoc mihi ut veniat mater Domini mei ad me
And whence is this to me that the mother of my Lord should come to me?
1:43. And how does this concern me, so that the mother of my Lord would come to me?
1:43. And whence [is] this to me, that the mother of my Lord should come to me?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
43-44 После первого излияния восторженного чувства, Елизавета начинает смиренно размышлять о том, по какой причине она удостоилась столь великой чести как посещение ее матерью Мессии (Господа). - Ибо... Здесь Елизавета указывает основание, по которому она объявила Марию материю Мессии. Откровение об этом она получила от Св. Духа, Который дал ей понять движение младенца в ее утробе как его приветствие приблизившемуся Мессии.
Adam Clarke: Commentary on the Bible - 1831
1:43: The mother of my Lord - The prophetic spirit, which appears to have overshadowed Elisabeth, gave her a clear understanding in the mystery of the birth of the promised Messiah.
Albert Barnes: Notes on the Bible - 1834
1:43: And whence is this to me? - An expression of humility. Why is it that the mother of my Lord should come to me, as if to honor me?
Mother of my Lord - The word "Lord" sometimes denotes "divinity," and sometimes superior, master, teacher, or governor. It was given by the Jews to their expected Messiah; but whether they understood it as denoting divinity cannot now be ascertained. It is clear only that Elizabeth used it as denoting great dignity and honor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:43: whence: Luk 7:7; Rut 2:10; Sa1 25:41; Mat 3:14; Joh 13:5-8; Phi 2:3
my: Luk 20:42-44; Psa 110:1; Joh 13:13, Joh 20:28; Phi 3:8
John Gill
1:43 And whence is this to me,..... How comes it to pass, that such notice is taken of me, such an honour is done me; that besides being favoured with a child, who shall be great,
that the mother of my Lord should come to me? Elisabeth was far from envying the superior honour conferred on her kinswoman, who was both meaner and younger than she; that she esteems it a wonderful favour, that she should be indulged with a visit from her, who had already conceived the Messiah: and in due time would be the mother of him, as man; who, in his divine nature, is Lord of all angels, and men, and every creature; and in an especial manner was her Lord, and the Lord of all the saints; by his Father's gift from eternity, by his own purchase in time, and by the power of his grace on each of their souls. Thus the virgin is said to be the mother of our Lord, and so may be called the mother of God; because she was parent of that child, which was in union with him, who is truly Lord and God: Just in such sense as the Lord of life and glory is said to be crucified, and God is said to purchase the church with his own blood,
Robert Jamieson, A. R. Fausset and David Brown
1:43 "The mother of my Lord"--but not "My Lady" (compare Lk 20:42; Jn 20:28)" [BENGEL].
1:441:44: Զի ահաւասիկ՝ իբրեւ եղեւ ձա՛յն ողջունի քոյ յականջս իմ, խաղա՛ց ցնծալով մանուկս յորովայնի իմում։
44 որովհետեւ ահաւասիկ, երբ քո ողջոյնի ձայնը հասաւ իմ ականջին, մանուկը ցնծալով խաղաց իմ որովայնում:
44 Վասն զի ահա երբ քու բարեւիդ ձայնը ականջիս հասաւ, մանուկը որովայնիս մէջ խաղաց ուրախութենէն։
Զի ահաւասիկ իբրեւ եղեւ ձայն ողջունի քո յականջս իմ, խաղաց ցնծալով մանուկս յորովայնի իմում:

1:44: Զի ահաւասիկ՝ իբրեւ եղեւ ձա՛յն ողջունի քոյ յականջս իմ, խաղա՛ց ցնծալով մանուկս յորովայնի իմում։
44 որովհետեւ ահաւասիկ, երբ քո ողջոյնի ձայնը հասաւ իմ ականջին, մանուկը ցնծալով խաղաց իմ որովայնում:
44 Վասն զի ահա երբ քու բարեւիդ ձայնը ականջիս հասաւ, մանուկը որովայնիս մէջ խաղաց ուրախութենէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:4444: Ибо когда голос приветствия Твоего дошел до слуха моего, взыграл младенец радостно во чреве моем.
1:44  ἰδοὺ γὰρ ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ σου εἰς τὰ ὦτά μου, ἐσκίρτησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῇ κοιλίᾳ μου.
1:44. ἰδοὺ ( Thou-should-have-had-seen ) γὰρ (therefore,"ὡς (as) ἐγένετο ( it-had-became ) ἡ (the-one) φωνὴ (a-sound) τοῦ (of-the-one) ἀσπασμοῦ (of-a-drawing-along-of) σου (of-thee) εἰς (into) τὰ (to-the-ones) ὦτά (to-ears) μου, (of-me,"ἐσκίρτησεν (it-leaped-unto) ἐν (in) ἀγαλλιάσει (unto-a-jumping-to-excess,"τὸ (the-one) βρέφος (a-babe,"ἐν (in) τῇ (unto-the-one) κοιλίᾳ (unto-a-hollowing-unto) μου. (of-me)
1:44. ecce enim ut facta est vox salutationis tuae in auribus meis exultavit in gaudio infans in utero meoFor behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy.
44. For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy.
1:44. For behold, as the voice of your greeting came to my ears, the infant in my womb leaped for joy.
1:44. For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy:

44: Ибо когда голос приветствия Твоего дошел до слуха моего, взыграл младенец радостно во чреве моем.
1:44  ἰδοὺ γὰρ ὡς ἐγένετο ἡ φωνὴ τοῦ ἀσπασμοῦ σου εἰς τὰ ὦτά μου, ἐσκίρτησεν ἐν ἀγαλλιάσει τὸ βρέφος ἐν τῇ κοιλίᾳ μου.
1:44. ecce enim ut facta est vox salutationis tuae in auribus meis exultavit in gaudio infans in utero meo
For behold as soon as the voice of thy salutation sounded in my ears, the infant in my womb leaped for joy.
1:44. For behold, as the voice of your greeting came to my ears, the infant in my womb leaped for joy.
1:44. For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:44: the babe: Luk 1:41
John Gill
1:44 For lo, as soon as the voice of thy salutation sounded in mine ears,.... This she mentions, as the signal by which she knew that she was the mother of her Lord; namely, from that unusual and extraordinary motion of the child, she felt within her:
the babe leaped in my womb for joy; that the mother of her Lord, and his, was come thither: the Jews ought not to object to this, who affirm, that the embryos, or infants in their mother's womb, sung the song at the Red Sea, and praised God. (i).
(i) Targum in Ps lxviii. 27. Zohar in Exod. fol. 23. 3. T. Hieros, Sota, fol. 20. 3. Tzeror Hammor, fol. 75. 3.
1:451:45: Եւ երանի՛ որ հաւատայցէ՝ եթէ եղիցի կատարումն ասացելոցս նմա ՚ի Տեառնէ[976]։ [976] Ոմանք. Որ հաւատասցէ... ասացելոց նմա։
45 Եւ երանի՜ նրան, որ կը հաւատայ, թէ Տիրոջ կողմից իրեն ասուածները կը կատարուեն»:
45 Երանի՜ անոր որ հաւատացեր է, քանզի* պիտի կատարուին այն բաները, որոնք Տէրոջմէն ըսուեցան իրեն»։
Եւ երանի որ հաւատայցէ եթէ եղիցի կատարումն ասացելոցս նմա ի Տեառնէ:

1:45: Եւ երանի՛ որ հաւատայցէ՝ եթէ եղիցի կատարումն ասացելոցս նմա ՚ի Տեառնէ[976]։
[976] Ոմանք. Որ հաւատասցէ... ասացելոց նմա։
45 Եւ երանի՜ նրան, որ կը հաւատայ, թէ Տիրոջ կողմից իրեն ասուածները կը կատարուեն»:
45 Երանի՜ անոր որ հաւատացեր է, քանզի* պիտի կատարուին այն բաները, որոնք Տէրոջմէն ըսուեցան իրեն»։
zohrab-1805▾ eastern-1994▾ western am▾
1:4545: И блаженна Уверовавшая, потому что совершится сказанное Ей от Господа.
1:45  καὶ μακαρία ἡ πιστεύσασα ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ κυρίου.
1:45. καὶ (And) μακαρία (bless-belonged) ἡ (the-one) πιστεύσασα (having-trusted-of) ὅτι (to-which-a-one) ἔσται ( it-shall-be ) τελείωσις (an-en-finished-belonging) τοῖς (unto-the-ones) λελαλημένοις ( unto-having-had-come-to-be-spoken-unto ) αὐτῇ (unto-it) παρὰ (beside) Κυρίου. (of-Authority-belonged)
1:45. et beata quae credidit quoniam perficientur ea quae dicta sunt ei a DominoAnd blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.
45. And blessed she that believed; for there shall be a fulfillment of the things which have been spoken to her from the Lord.
1:45. And blessed are you who believed, for the things that were spoken to you by the Lord shall be accomplished.”
1:45. And blessed [is] she that believed: for there shall be a performance of those things which were told her from the Lord.
And blessed [is] she that believed: for there shall be a performance of those things which were told her from the Lord:

45: И блаженна Уверовавшая, потому что совершится сказанное Ей от Господа.
1:45  καὶ μακαρία ἡ πιστεύσασα ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ κυρίου.
1:45. et beata quae credidit quoniam perficientur ea quae dicta sunt ei a Domino
And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.
1:45. And blessed are you who believed, for the things that were spoken to you by the Lord shall be accomplished.”
1:45. And blessed [is] she that believed: for there shall be a performance of those things which were told her from the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45 Блаженна Уверовавшая. Елизавета знает даже и то, что Мария уверовала в слова Ангела (ст. 38): Дух Св., так сказать, открыл пред нею всю картину Благовещения. Она говорит о Марии в третьем лице, потому что представляет себе Благовещение событием уже прошедшим, как бы вошедшим уже в историю - она повествует... - Потому что... Кажется, союз "потому что" лучше заменить здесь союзом "что" (oti может иметь и такое значение). Елизавета должна была указать содержание "веры" Марии, сказать, во что именно та уверовала. Она и делает это, вообще обозначая все, возвещенное Марии Ангелом, словами: "сказанное ей от Господа". - Совершится - точнее: наступит полное осуществление (estai teleiwsiV).
Adam Clarke: Commentary on the Bible - 1831
1:45: Blessed is she that believed; for there shall be, etc. - Or, Blessed is she who hath believed that there shall be, etc. This I believe to be the proper arrangement of the passage, and is thus noticed in the marginal reading. Faith is here represented as the foundation of true happiness, because it receives the fulfillment of God's promises. Whatever God has promised, he intends to perform. We should believe whatever he has spoken - his own authority is a sufficient reason why we should believe. Let us only be convinced that God has given the promise, and then implicit faith becomes an indispensable duty: in this case not to believe implicitly would be absurd and unreasonable - God will perform his promise, for He cannot lie.
Albert Barnes: Notes on the Bible - 1834
1:45: Blessed is she that believed - That is, "Mary" who believed what the angel spoke to her. She was blessed not only in the act of believing, but because the thing promised would certainly be fulfilled.
From these expressions of Elizabeth we may learn:
1. That the spirit of prophecy had not entirely ceased among the Jews.
2. That the Holy Spirit is the source of light, comfort, and joy.
3. That everything about the birth of Jesus was remarkable, and that he must have been more than a mere man.
4. That the prospect of the coming of the Messiah was one of great joy and rejoicing to ancient saints; and,
5. That it was a high honor to be "the mother" of him that should redeem mankind.
It is from "that honor" that the Roman Catholics have determined that it is right to worship the Virgin Mary and to offer prayers to her - an act of worship as idolatrous as any that could be offered to a creature. Because:
1. It is not anywhere commanded in the Bible.
2. It is expressly forbidden to worship any being but God, Exo 34:14; Exo 20:4-5; Deu 6:13-14; Isa 45:20.
3. It is idolatry to worship or pray to a creature.
4. It is absurd to suppose that the Virgin Mary can be in all places at the same time to hear the prayers of thousands at once, or to aid them. There is no idolatry more gross, and of course more wicked, than to worship the creature more than the Creator, Rom 1:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:45: blessed: Luk 1:20, Luk 11:27, Luk 11:28; Ch2 20:20; Joh 11:40, Joh 20:29, that believed. for there, or, which believed that there, etc
John Gill
1:45 And blessed is she that believed..... Meaning Mary, a woman, a very young woman, and who had had things very incredible to nature and reason told her; and yet she believed, without objecting thereto, or requiring a sign; tacitly referring to the unbelief of Zacharias, who was a man, a man in years, a priest by office; and yet had been very incredulous, in a thing that was much more possible; because there had been instances of it before, in Sarah, Hannah, and Manoah's wife; than what was related to the virgin, of which there had been none; and which to reason, and with men, was impossible: and happy indeed is every one, that has true faith in any degree; for faith is the faith of God's elect, and is both a fruit and evidence of electing grace, which is the source of all blessings; it is the gift of God, and the operation of his Spirit, and can never be lost: many are the blessings such as believe are in the possession of, and openly entitled to; as the justification of their persons, the remission of their sins, their adoption into the household of God, liberty at the throne of grace, and a right to the eternal inheritance; they enjoy much solid peace, joy, and comfort in their own souls; bring much glory to God, and shall be saved in the Lord, with an everlasting salvation:
for there shall be a performance of those things which were told her from the Lord: these words may be considered, either as the subject matter of her faith, and be rendered in connection with the former, thus, "blessed is she that believed, that there shall be a performance, &c", being fully persuaded, that what the angel had told her, concerning the conception and birth of a son, concerning his name, and the greatness of his person, and the nature, extent, and duration of his kingdom, should be certainly and punctually fulfilled; or as a reason of her happiness, because there should be a sure accomplishment of them. Whatever God has spoken to any of his people, whether it be with respect to things temporal, spiritual, or eternal, shall be performed; as may be strongly concluded from the veracity of God, who cannot lie; and from his power, who is able to do all things; and from his faithfulness, which he will never suffer to fail; and from instances, and matters of fact; from the experience of the saints in all ages, who know, and are conscious to themselves, that not one of the good things the Lord God has spoken to them, has ever failed, but that all have come to pass; see Josh 23:14.
John Wesley
1:45 Happy is she that believed - Probably she had in her mind the unbelief of Zacharias.
Robert Jamieson, A. R. Fausset and David Brown
1:45 An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband.
for--rather, as in the Margin, "that."
1:461:46: Եւ ասէ՛ր Մարիամ. Մեծացուսցէ՛ անձն իմ զՏէր[977]. [977] Ոմանք. Եւ ասէ Մարիամ։
46 Եւ Մարիամն ասաց. «Իմ անձը կը փառաւորի Տիրոջը,
46 Մարիամ ըսաւ. «Իմ անձս կը մեծցնէ Տէրը։
Եւ ասէ Մարիամ. Մեծացուսցէ անձն իմ զՏէր:

1:46: Եւ ասէ՛ր Մարիամ. Մեծացուսցէ՛ անձն իմ զՏէր[977].
[977] Ոմանք. Եւ ասէ Մարիամ։
46 Եւ Մարիամն ասաց. «Իմ անձը կը փառաւորի Տիրոջը,
46 Մարիամ ըսաւ. «Իմ անձս կը մեծցնէ Տէրը։
zohrab-1805▾ eastern-1994▾ western am▾
1:4646: И сказала Мария: величит душа Моя Господа,
1:46  καὶ εἶπεν μαριάμ, μεγαλύνει ἡ ψυχή μου τὸν κύριον,
1:46. Καὶ (And) εἶπεν (it-had-said,"Μαριάμ (a-Mariam,"Μεγαλύνει (It-greateneth," ἡ ( the-one ) ψυχή ( a-breathing ) μου ( of-me ," τὸν ( to-the-one ) κύριον , ( to-Authority-belonged )
1:46. et ait Maria magnificat anima mea DominumAnd Mary said: My soul doth magnify the Lord.
46. And Mary said, My soul doth magnify the Lord,
1:46. And Mary said: “My soul magnifies the Lord.
1:46. And Mary said, My soul doth magnify the Lord,
And Mary said, My soul doth magnify the Lord:

46: И сказала Мария: величит душа Моя Господа,
1:46  καὶ εἶπεν μαριάμ, μεγαλύνει ἡ ψυχή μου τὸν κύριον,
1:46. et ait Maria magnificat anima mea Dominum
And Mary said: My soul doth magnify the Lord.
1:46. And Mary said: “My soul magnifies the Lord.
1:46. And Mary said, My soul doth magnify the Lord,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46-48а. В этих стихах содержится первая строфа хвалебной песни Богоматери. Здесь, как равно и в следующих строфах, Пресвятая Дева выражает чувство своего благоговения пред Богом словами ветхозаветных священных гимнов и прежде всего словами песни Анны, матери Самуила (1Цар. II, 1 и сл.). - И сказала Мария [В некоторых кодексах слова "Мария" нет, и песнь приписывается, очевидно, Елизавете.]. Это замечание указывает на то, что следующая песнь есть личное излияние чувств Пресвятой Девы, а не сказана по особому внушению Св. Духа. - Величит, - т. е. возвышает, прославляет. - Душа - центр внутренней жизни человека. Дух - духовный, высший руководитель внутренней жизни человека. Впрочем, то и другое понятие - душа (yuch) - и дух (pneuma) могут быть признаны просто синонимами. - Возрадовался - по греч. аорист (hgalliase). Это означает поворотный пункт в душевной жизни Богоматери, какой представляет собою получение радостного приветствия от Ангела (ст. 48). Возвращаясь к этому уже прошедшему событию, Мария прославляет Бога. - Спасителе моём. По отношению к Марии Бог явился Спасителем (swthr), т. е. освободителем от всякого зла или, так как Мария собственно не терпела доселе никакого несчастия, ее Благодетелем. А в чем это благодеяние - она говорит далее. - Что призрел на смирение рабы Своей. Мария называет себя смиренною рабою Бога, показывая этим, что она занимала в народе Израильском очень незаметное положение и была крайне бедна (смирение - не добродетель смирения, на какую Мария, конечно, не стала бы указывать как на причину милости к ней Бога, а именно низкое, бедное положение ср. Ис II, 4 по сл. тексту).
Adam Clarke: Commentary on the Bible - 1831
1:46: And Mary said - Two copies of the Itala, and some books mentioned by Origen, give this song to Elisabeth. It is a counterpart of the song of Hannah, as related in Sa1 2:1-10.
This is allowed by many to be the first piece of poetry in the New Testament; but the address of the angel to Zacharias, Luk 1:13-17, is delivered in the same way; so is that to the virgin, Luk 1:30-33, and so also is Elisabeth's answer to Mary, Luk 1:42-45. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testament is found in many MSS., and in which Dr. Kennicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible.
My soul doth magnify the Lord - The verb μεγαλυνειν, Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God can be magnified, or made great; for, strictly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness.
Albert Barnes: Notes on the Bible - 1834
1:46: My soul doth magnify the Lord - To "magnify" means to "make great," and then to "extol," to "praise," to "celebrate." It does not mean here strictly to "make great," but to increase "in our estimation" - that is, to praise or extol. See Psa 34:3; Sa2 7:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:46: Sa1 2:1; Psa 34:2, Psa 34:3, Psa 35:9, Psa 103:1, Psa 103:2; Isa 24:15, Isa 24:16, Isa 45:25, Isa 61:10; Hab 3:17, Hab 3:18; Rom 5:11; Co1 1:31; Co2 2:14; Phi 3:3, Phi 4:4; Pe1 1:8
Geneva 1599
1:46 (5) And Mary said, My soul doth magnify the Lord,
(5) Christ, the redeemer of the afflicted and revenger of the proud, promised long ago to the fathers, is now finally exhibited indeed.
John Gill
1:46 And Mary said, my soul doth magnify the Lord. Either Jehovah, the Father, or the Son; who, as he was David's Lord, according to his divine nature, though his son after the flesh, was, in the same sense, Mary's Lord, as well as her son: and by "magnifying" him is meant, not making him great, for he cannot be made greater than he is; but ascribing greatness to him, even all the perfections of the Deity, and praising him on account of them; and also declaring and speaking well of his many and mighty works of power, goodness, grace, and mercy, and giving him the glory of them: this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done.
John Wesley
1:46 And Mary said - Under a prophetic impulse, several things, which perhaps she herself did not then fully understand.
Robert Jamieson, A. R. Fausset and David Brown
1:46 A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on CHRIST; in Hannah's under the name of "Jehovah's King"--to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt (1Kings 2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets.
My soul . . . my spirit--"all that is within me" (Ps 103:1).
1:471:47: եւ ցնծացա՛ւ հոգի իմ յԱստուած Փրկիչ իմ։
47 եւ իմ հոգին ցնծաց իմ Փրկիչ Աստուծով,
47 Եւ իմ հոգիս ուրախացաւ իմ Փրկիչ Աստուծմովս։
եւ ցնծացաւ հոգի իմ յԱստուած Փրկիչ իմ:

1:47: եւ ցնծացա՛ւ հոգի իմ յԱստուած Փրկիչ իմ։
47 եւ իմ հոգին ցնծաց իմ Փրկիչ Աստուծով,
47 Եւ իմ հոգիս ուրախացաւ իմ Փրկիչ Աստուծմովս։
zohrab-1805▾ eastern-1994▾ western am▾
1:4747: и возрадовался дух Мой о Боге, Спасителе Моем,
1:47  καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῶ θεῶ τῶ σωτῆρί μου,
1:47. καὶ (And) ἠγαλλίασεν ( it-excess-jumped-unto ,"τὸ (the-one) πνεῦμά (a-currenting-to) μου (of-me," ἐπὶ ( upon ) τῷ ( unto-the-one ) θεῷ ( unto-a-Deity ) τῷ ( unto-the-one ) σωτῆρί ( unto-a-Savior ) μου : ( of-me ,"
1:47. et exultavit spiritus meus in Deo salutari meoAnd my spirit hath rejoiced in God my Saviour.
47. And my spirit hath rejoiced in God my Saviour.
1:47. And my spirit leaps for joy in God my Saviour.
1:47. And my spirit hath rejoiced in God my Saviour.
And my spirit hath rejoiced in God my Saviour:

47: и возрадовался дух Мой о Боге, Спасителе Моем,
1:47  καὶ ἠγαλλίασεν τὸ πνεῦμά μου ἐπὶ τῶ θεῶ τῶ σωτῆρί μου,
1:47. et exultavit spiritus meus in Deo salutari meo
And my spirit hath rejoiced in God my Saviour.
1:47. And my spirit leaps for joy in God my Saviour.
1:47. And my spirit hath rejoiced in God my Saviour.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:47: My spirit hath rejoiced - Exulted. These words are uncommonly emphatical - they show that Mary's whole soul was filled with the Divine influence, and wrapped up in God.
Albert Barnes: Notes on the Bible - 1834
1:47: In God my Saviour - God is called "Saviour," as he saves people from sin and death. He was "Mary's" Saviour, as he had redeemed her soul and given her a title to eternal life; and she rejoiced for that, and especially for his mercy in honoring her by her being made the mother of the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:47: God: Luk 2:11; Isa 12:2, Isa 12:3, Isa 45:21, Isa 45:22; Zep 3:14-17; Zac 9:9; Ti1 1:1; Tit 2:10, Tit 2:13, Tit 3:4-6
John Gill
1:47 And my spirit hath rejoiced in God my Saviour. Which also, may be understood, either of God the Father, who was her Saviour, both as the God of nature and providence; so the Persic version renders it, "in God that gives me life"; and who had supported, maintained, and preserved her life; and as the God of grace, who has contrived the scheme of salvation, fixed upon, and appointed Christ to be the Saviour; and who saves by him, and therefore is sometimes said to be our Saviour. Tit 3:4 or of Christ, the Son of God, who being truly and properly God, was fit to be a Saviour; and is a very suitable, able, and willing one; and which is the great encouragement to sensible sinners, to look up to him, and be saved; and lays a solid foundation for rejoicing in him, since what he did as man, had hereby an infinite virtue and efficacy put into it, as was put into his blood, sacrifice, and righteousness; whereby the purposes designed were answered by them; and since he must be able to keep their immortal souls, which they commit unto him, and must have an interest with his Father, as their advocate, and a fulness, to supply all their wants: the consideration of Christ, by Mary, as God her Saviour, as having an interest in him, as a Saviour, and this her Saviour, God, gave her greater joy, than being the mother of him as man; and this her joy was not carnal, nor merely external, but inward and spiritual: it was a joy in her own spirit, and was excited there by the holy Spirit of God.
John Wesley
1:47 My spirit hath rejoiced in God my Saviour - She seems to turn her thoughts here to Christ himself, who was to be born of her, as the angel had told her, he should be the Son of the Highest, whose name should be Jesus, the Saviour. And she rejoiced in hope of salvation through faith in him, which is a blessing common to all true believers, more than in being his mother after the flesh, which was an honour peculiar to her. And certainly she had the same reason to rejoice in God her Saviour hat we have: because he had regarded the low estate of his handmaid, in like manner as he regarded our low estate; and vouchsafed to come and save her and us, when we were reduced to the lowest estate of sin and misery.
Robert Jamieson, A. R. Fausset and David Brown
1:47 my Saviour--Mary, poor heart, never dreamt, we see, of her own "immaculate conception"--in the offensive language of the Romanists--any more than of her own immaculate life.
1:481:48: Զի հայեցա՛ւ ՚ի խոնարհութիւն աղախնոյ իւրոյ։ Զի ահա՝ յայսմ հետէ երանեսցե՛ն ինձ ամենայն ազգք[978]։ [978] Ոմանք. Երանիցեն ինձ։
48 որովհետեւ նա իր հայեացքը դարձրեց իր աղախնի խոնարհութեան վրայ: Եւ ահա, այսուհետեւ բոլոր սերունդները ինձ երանի կը տան,
48 Վասն զի իր աղախինին խոնարհութեանը նայեցաւ. քանզի ահա ասկէ ետք բոլոր ազգերը ինծի երանութիւն պիտի տան։
Զի հայեցաւ ի խոնարհութիւն աղախնոյ իւրոյ. զի ահա յայսմ հետէ երանեսցեն ինձ ամենայն ազգք:

1:48: Զի հայեցա՛ւ ՚ի խոնարհութիւն աղախնոյ իւրոյ։ Զի ահա՝ յայսմ հետէ երանեսցե՛ն ինձ ամենայն ազգք[978]։
[978] Ոմանք. Երանիցեն ինձ։
48 որովհետեւ նա իր հայեացքը դարձրեց իր աղախնի խոնարհութեան վրայ: Եւ ահա, այսուհետեւ բոլոր սերունդները ինձ երանի կը տան,
48 Վասն զի իր աղախինին խոնարհութեանը նայեցաւ. քանզի ահա ասկէ ետք բոլոր ազգերը ինծի երանութիւն պիտի տան։
zohrab-1805▾ eastern-1994▾ western am▾
1:4848: что призрел Он на смирение Рабы Своей, ибо отныне будут ублажать Меня все роды;
1:48  ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ. ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί·
1:48. ὅτι (to-which-a-one) ἐπέβλεψεν ( it-viewed-upon ) ἐπὶ ( upon ) τὴν ( to-the-one ) ταπείνωσιν ( to-an-en-lowing ) τῆς ( of-the-one ) δούλης ( of-a-bondee ) αὐτοῦ , ( of-it ) ἰδοὺ ( thou-should-have-had-seen ) γὰρ (therefore,"ἀπὸ (off) τοῦ (of-the-one) νῦν (now) μακαριοῦσίν (they-shall-bless-to) με (to-me," πᾶσαι ( all ) αἱ (the-ones) γενεαί: (generations,"
1:48. quia respexit humilitatem ancillae suae ecce enim ex hoc beatam me dicent omnes generationesBecause he hath regarded the humility of his handmaid: for behold from henceforth all generations shall call me blessed.
48. For he hath looked upon the low estate of his handmaiden: For behold, from henceforth all generations shall call me blessed.
1:48. For he has looked with favor on the humility of his handmaid. For behold, from this time, all generations shall call me blessed.
1:48. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed:

48: что призрел Он на смирение Рабы Своей, ибо отныне будут ублажать Меня все роды;
1:48  ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ. ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί·
1:48. quia respexit humilitatem ancillae suae ecce enim ex hoc beatam me dicent omnes generationes
Because he hath regarded the humility of his handmaid: for behold from henceforth all generations shall call me blessed.
1:48. For he has looked with favor on the humility of his handmaid. For behold, from this time, all generations shall call me blessed.
1:48. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48б-50. Во второй строфе Мария благодарит Бога за благодеяния, оказанные и ей и всему человеческому роду. - Отныне - т. е. с того момента, как Елизавета первая прославила Пресвятую Деву. - Будут ублажать, т. е. прославлять, восхвалять. - Все роды, т. е. все грядущие поколения людей. - Что - правильнее: "потому что". - Сотворил мне величие - сделал для меня величайшее, неслыханное дело: она - Матерь Мессии! - Сильный. Так называет она здесь Бога, потому что Он по отношению к ней проявил Свое необычайное могущество (ср. песнь св. Анны). - И свято имя Его. Пред этою фразою лучше поставить точку, потому что фраза эта представляет начало изображения действий Бога по отношению ко всему человечеству: о себе Пресвятая Дева уже кончила говорить. Имя есть откровение существа и силы Божией. Это - Сам Иегова в Своем обнаружении пред человечеством. Обнаружения эти святы, т. е. в высшей степени чисты, справедливы, - совершенны все дела Божии. - И милость Его. Наряду с святостью, т. е. чистотою, праведностью, Мария ставит милость или милосердие Божие. Бог не только свят, но и благ, милосерд. - В роды родов - по более правильному чтению: "в роды и роды" (eiV geneaV kai geneaV - по нашему же греч. тексту eiV geneaV genewn = до самих отдаленных поколений), т. е. передается от одного поколения к другому. Господь милостив к отцам, к детям, внукам и т. д. - Боящимся Его. Впрочем, Бог милостив к людям дотоле, пока они боятся Его. Страх пред Богом это то же, что благочестие (ср. Пс СII, 7).
Adam Clarke: Commentary on the Bible - 1831
1:48: He hath regarded - Looked favorably, etc., επεβλεψεν. In the most tender and compassionate manner he has visited me in my humiliation, drawing the reasons of his conduct, not from any excellence in me, but from his own eternal kindness and love.
All generations shall call me blessed - This was the character by which alone she wished to be known; viz. The blessed or happy virgin. What dishonor do those do to this holy woman, who give her names and characters which her pure soul would abhor; and which properly belong to God her Savior! By her votaries she is addressed as Queen of Heaven, Mother of God, etc., titles both absurd and blasphemous.
Albert Barnes: Notes on the Bible - 1834
1:48: He hath regarded the low estate of his handmaid - Literally, he has looked upon the low or humble condition of his handmaid. That is, notwithstanding her humble rank and poverty, he has shown her favor. And this example abundantly teaches what is elsewhere fully taught in the Bible, that God is not a respecter of persons; that he is not influenced, in conferring favors, by wealth, honor, or office, Rom 2:11; Rom 10:11-12. He seeks the humble and the contrite; he imparts his rich blessings to those who feel that they need them, and who will bless him for them, Psa 138:6; Isa 57:15.
From henceforth - Hereafter, or in consequence of this.
All generations - All people. All posterity.
Call me blessed - Pronounce me highly favored or happy in being the mother of the Messiah. It is therefore right to consider her as highly favored or happy; but this certainly does not warrant us to worship her or to pray to her. Abraham was blessed in being the father of the faithful; Paul in being the apostle to the Gentiles; Peter in first preaching the gospel to them; but who would think of worshipping or praying to Abraham, Paul, or Peter?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:48: regarded: Sa1 1:11, Sa1 2:8; Sa2 7:8, Sa2 7:18, Sa2 7:19; Psa 102:17, Psa 113:7, Psa 113:8, Psa 136:23, Psa 138:6; Isa 66:2; Co1 1:26-28; Jam 2:5, Jam 2:6
all: Luk 1:28, Luk 1:42, Luk 11:27; Gen 30:13; Mal 3:12
Geneva 1599
1:48 For he hath (q) regarded the (r) low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
(q) Has freely and graciously loved.
(r) Literally, "My baseness", that is, my base estate: so that the virgin did not boast of her deserts, but the grace of God.
John Gill
1:48 For he hath regarded the low estate of his handmaiden,.... Meaning, either her outward temporal estate, which was very low and mean: David's family was now very much reduced, it had its seat not at Jerusalem, but at Nazareth, in Galilee: Mary, of that house, was a poor virgin, and Joseph, of the same, to whom she was betrothed, was a poor carpenter; and yet God passed by the rich and noble families of Jewish people, and pitched upon this poor virgin to be the mother of the Messiah: or her estate, in a spiritual sense, which, as that of every son and daughter of Adam, was very low by the fall; for sin has run all mankind into debt, and they have nothing to pay: it has stripped them of original righteousness, and clothed them with rags; it has filled them with diseases, from the crown of the head to the sole of the feet; it has exposed them to a prison, into which being cast, they must lie, till they have paid the uttermost farthing; and has left them hopeless and helpless, poor and miserable, and blind and naked: but God has remembered his elect, in this their low estate, and has provided a Saviour for them, and sent him to deliver them out of it; because his mercy endures forever; and this Mary was sensible, and there rejoiced in God her Saviour:
for behold, from henceforth all generations; not Jews only, but Gentiles also,
shall call me blessed; both on account of her son she had now conceived, and was bearing; because she was the mother of our Lord, who had reason so to conclude, from the nature of the thing, and from the words of the angel, and of Elisabeth, Lk 1:28 and much more than Leah had, who said something like this, at the birth of her second son, Gen 30:13 and also on account of her interest in Christ, as God her Saviour: in whom she was blessed, with all spiritual blessings; so that she was truly blessed, and might well be called so.
1:491:49: Զի արար ինձ մեծամե՛ծս Հզօրն, եւ սո՛ւրբ է անուն նորա։
49 որովհետեւ ամենազօր Աստուած մեծամեծ գործեր արեց ինձ համար, եւ նրա անունը սուրբ է:
49 Վասն զի Հզօրը ինծի մեծամեծ բաներ ըրաւ ու անոր անունը սուրբ է։
Զի արար ինձ մեծամեծս Հզօրն, եւ սուրբ է անուն նորա:

1:49: Զի արար ինձ մեծամե՛ծս Հզօրն, եւ սո՛ւրբ է անուն նորա։
49 որովհետեւ ամենազօր Աստուած մեծամեծ գործեր արեց ինձ համար, եւ նրա անունը սուրբ է:
49 Վասն զի Հզօրը ինծի մեծամեծ բաներ ըրաւ ու անոր անունը սուրբ է։
zohrab-1805▾ eastern-1994▾ western am▾
1:4949: что сотворил Мне величие Сильный, и свято имя Его;
1:49  ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός, καὶ ἅγιον τὸ ὄνομα αὐτοῦ,
1:49. ὅτι (to-which-a-one) ἐποίησέν (it-did-unto) μοι (unto-me) μεγάλα ( to-great ,"ὁ (the-one) δυνατός, (able,"καὶ (and) ἅγιον ( to-hallow-belonged ) τὸ ( the-one ) ὄνομα ( a-name ) αὐτοῦ , ( of-it ,"
1:49. quia fecit mihi magna qui potens est et sanctum nomen eiusBecause he that is mighty hath done great things to me: and holy is his name.
49. For he that is mighty hath done to me great things; And holy is his name.
1:49. For he who is great has done great things for me, and holy is his name.
1:49. For he that is mighty hath done to me great things; and holy [is] his name.
For he that is mighty hath done to me great things; and holy [is] his name:

49: что сотворил Мне величие Сильный, и свято имя Его;
1:49  ὅτι ἐποίησέν μοι μεγάλα ὁ δυνατός, καὶ ἅγιον τὸ ὄνομα αὐτοῦ,
1:49. quia fecit mihi magna qui potens est et sanctum nomen eius
Because he that is mighty hath done great things to me: and holy is his name.
1:49. For he who is great has done great things for me, and holy is his name.
1:49. For he that is mighty hath done to me great things; and holy [is] his name.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
1:49: He that is mighty hath done to me great things - Or, miracles, μεγαλεια. As God fills her with his goodness, she empties herself to him in praises; and, sinking into her own nothingness, she ever confesses that God alone is all in all.
Holy is his name - Probably the word which Mary used was חסד chesed, which though we sometimes translate holy, see Psa 86:2; Psa 145:17, yet the proper meaning is abundant goodness, exuberant kindness; and this well agrees with the following clause.
Albert Barnes: Notes on the Bible - 1834
1:49: He that is mighty - God.
Hath done to me great things - Hath conferred on me great favors and distinguished mercies.
And holy is his name - This is an expression of Mary's feelings, desiring to bestow on God all honor and praise. As the highest honor, she declared that his "name" was "holy" - that is, that God was free from sin, injustice, and impurity. The "name" of God is often put for God Himself. The proper name of God is יהוה Yahweh, a word expressive of His "essential being," derived from the word "to be," Exo 3:14; Exo 6:3; Psa 83:18. That name is holy; is to be regarded as holy; and to make a common or profane use of it is solemnly forbidden, Exo 20:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:49: he: Gen 17:1; Psa 24:8; Isa 1:24, Isa 63:1; Jer 10:6, Jer 20:11
hath: Psa 71:19-21, Psa 126:2, Psa 126:3; Mar 5:13; Eph 3:20
and: Exo 15:11; Sa1 2:2; Psa 99:3, Psa 99:9, Psa 111:9; Isa 6:3, Isa 57:15; Rev 4:8, Rev 15:4
John Gill
1:49 For he that is mighty hath done to me great things,.... With respect to the incarnation of Christ, a new, a great, and unheard of thing; in causing her, though a virgin, to conceive; and also to bear such a Son, who should be called Jesus, a Saviour, Immanuel, God with us; and who was no other than the mighty God, the everlasting Father, and Prince of Peace: wherefore she describes God the author of it, by a proper periphrasis of him, "he that is mighty"; since this was a work of almighty power, and very justly adds,
and holy is his name: seeing this was brought about without any impurity, through the overshadowing influence of the Holy Ghost; whereby the human nature was preserved from the infection of sin, was sanctified, and fit to be united to the Son of God, and to be a sacrifice for the sins of his people. This may also have regard to the great things God had done for her in a spiritual sense; in the choice of her to eternal life, in the redemption of her by the Messiah, and in her regeneration and sanctification; wherein God had displayed his sovereign grace and goodness, and his almighty power, in a way consistent with his justice and holiness.
1:501:50: Եւ ողորմութիւն նորա ազգա՛ց յազգս երկիւղածաց իւրոց։
50 Նրա ողորմութիւնը սերնդից սերունդ իր երկիւղածների վրայ է:
50 Եւ անոր ողորմութիւնը իրմէ վախցողներուն վրայ է ազգէ ազգ։
Եւ ողորմութիւն նորա ազգաց յազգս երկիւղածաց իւրոց:

1:50: Եւ ողորմութիւն նորա ազգա՛ց յազգս երկիւղածաց իւրոց։
50 Նրա ողորմութիւնը սերնդից սերունդ իր երկիւղածների վրայ է:
50 Եւ անոր ողորմութիւնը իրմէ վախցողներուն վրայ է ազգէ ազգ։
zohrab-1805▾ eastern-1994▾ western am▾
1:5050: и милость Его в роды родов к боящимся Его;
1:50  καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεὰς τοῖς φοβουμένοις αὐτόν.
1:50. καὶ (and) τὸ ( the-one ) ἔλεος ( a-compassion ) αὐτοῦ ( of-it ) εἰς ( into ) γενεὰς ( to-generations ) καὶ ( and ) γενεάς ( to-generations ) τοῖς ( unto-the-ones ) φοβουμένοις ( unto-feareeing-unto ) αὐτόν . ( to-it )
1:50. et misericordia eius in progenies et progenies timentibus eumAnd his mercy is from generation unto generations, to them that fear him.
50. And his mercy is unto generations and generations On them that fear him.
1:50. And his mercy is from generation to generations for those who fear him.
1:50. And his mercy [is] on them that fear him from generation to generation.
And his mercy [is] on them that fear him from generation to generation:

50: и милость Его в роды родов к боящимся Его;
1:50  καὶ τὸ ἔλεος αὐτοῦ εἰς γενεὰς καὶ γενεὰς τοῖς φοβουμένοις αὐτόν.
1:50. et misericordia eius in progenies et progenies timentibus eum
And his mercy is from generation unto generations, to them that fear him.
1:50. And his mercy is from generation to generations for those who fear him.
1:50. And his mercy [is] on them that fear him from generation to generation.
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jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:50: His mercy is on them that fear him - His exuberant kindness manifests itself in acts of mercy to all those who fear or reverence his name; and this is continued from generation to generation, because he is abundant in goodness, and because he delighteth in mercy. This is a noble, becoming, and just character of the God of the Christians; a being who delights in the salvation and happiness of all his creatures, because his name is mercy, and his nature love.
Albert Barnes: Notes on the Bible - 1834
1:50: His mercy - Favor shown to the miserable and the guilty.
Is on them - Is shown or manifested to them.
That fear him - That "Rev_erence" or honor Him. One kind of fear is that which a servant has of a cruel master, or which a man has of a precipice, the plague, or death. This is not the "fear" which we ought to have toward God. It is the fear which a dutiful child has of a kind and virtuous father a fear of injuring his feelings; of dishonoring him by our life; of doing anything which he would disapprove. It is on those who have such fear of God that his mercy descends. This is the fear of the Lord which is the beginning of wisdom, Psa 111:10; Job 28:28. From generation to generation - From one age to another - that is, it is unceasing; it continues and abounds. But it means also more than this. It means that God's mercy will descend on the children and children's children of those that fear him and keep his commandments, Exo 20:6. In this respect it is an unspeakable privilege to be descended from pious parents; to have been the subject of their prayers, and to have received their blessing. It is also a matter of vast guilt not to copy their example and to walk in their steps. If God is "disposed" to show mercy to thousands of generations, how heavy will be the condemnation if the children of pious parents do not avail themselves of it and early seek his favor!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:50: Gen 17:7; Exo 20:6, Exo 34:6, Exo 34:7; Psa 31:19, Psa 85:9, Psa 103:11, Psa 103:17, Psa 103:18, Psa 115:13, Psa 118:4; Psa 145:19, Psa 147:11; Mal 3:16-18; Rev 19:5
Geneva 1599
1:50 And his mercy [is] on them (s) that fear him from generation to generation.
(s) To those that live godly and religiously, as the Hebrews say.
John Gill
1:50 And his mercy is on them that fear him,.... Not with slavish fear of hell and damnation, but with reverence and godly fear; with a filial fear, with a reverential love of God, and affection for him; with that fear which springs from the goodness of God, which has that for its object, and is encouraged by it: and though this fear is not the cause and reason of the mercy of God, yet is descriptive of the persons towards whom it is exercised in various ways, and to whom it is openly shown; they hereby appearing to be the vessels of mercy, afore prepared to glory; and in whose redemption, mercy and truth have met together, and who, according to the abundant mercy of God the Father, have been begotten again; whose unrighteousnesses he has been merciful to, and whose sins he will remember no more: and it may have a particular regard to the incarnation of Christ, which in this chapter is said to be in remembrance of mercy; to be the mercy promised, and to come through the tender mercy of our God, Lk 1:54. And which was a mercy Mary considered, not as peculiar to herself, but as extended to all that fear the Lord; not in that age only, but from
generation to generation; to the end of the world, to God's elect in all times and places, who should all be partakers of it, and sharers in it.
1:511:51: Արար զօրութիւն բազկաւ իւրով. ցրուեա՛ց զամբարտաւանս մտօք սրտից իւրեանց։
51 Նա իր բազուկով զօրութիւն ի գործ դրեց, ցրեց ամբարտաւաններին իրենց սրտի խորհուրդներով.
51 Իր բազուկովը զօրութիւն ցուցուց, ցիրուցան ըրաւ ամբարտաւանները իրենց սրտին խորհուրդովը։
Արար զօրութիւն բազկաւ իւրով, ցրուեաց զամբարտաւանս մտօք սրտից իւրեանց:

1:51: Արար զօրութիւն բազկաւ իւրով. ցրուեա՛ց զամբարտաւանս մտօք սրտից իւրեանց։
51 Նա իր բազուկով զօրութիւն ի գործ դրեց, ցրեց ամբարտաւաններին իրենց սրտի խորհուրդներով.
51 Իր բազուկովը զօրութիւն ցուցուց, ցիրուցան ըրաւ ամբարտաւանները իրենց սրտին խորհուրդովը։
zohrab-1805▾ eastern-1994▾ western am▾
1:5151: явил силу мышцы Своей; рассеял надменных помышлениями сердца их;
1:51  ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ, διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν·
1:51. Ἐποίησεν (It-did-unto) κράτος (to-a-securement) ἐν ( in ) βραχίονι ( unto-more-short ) αὐτοῦ, (of-it," διεσκόρπισεν ( it-scattered-through-to ) ὑπερηφάνους ( to-manifested-over ) διανοίᾳ (unto-a-considering-through-unto) καρδίας (of-a-heart) αὐτῶν: (of-them)
1:51. fecit potentiam in brachio suo dispersit superbos mente cordis suiHe hath shewed might in his arm: he hath scattered the proud in the conceit of their heart.
51. He hath shewed strength with his arm; He hath scattered the proud in the imagination of their heart.
1:51. He has accomplished powerful deeds with his arm. He has scattered the arrogant in the intentions of their heart.
1:51. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.
He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts:

51: явил силу мышцы Своей; рассеял надменных помышлениями сердца их;
1:51  ἐποίησεν κράτος ἐν βραχίονι αὐτοῦ, διεσκόρπισεν ὑπερηφάνους διανοίᾳ καρδίας αὐτῶν·
1:51. fecit potentiam in brachio suo dispersit superbos mente cordis sui
He hath shewed might in his arm: he hath scattered the proud in the conceit of their heart.
1:51. He has accomplished powerful deeds with his arm. He has scattered the arrogant in the intentions of their heart.
1:51. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51-53 В третьей строфе Мария отдельными штрихами изображает всемогущество, святость и милосердие Иеговы, какие она только кратко указала в предшествующей строфе. (Здесь все идут аористы, обозначающие, что говорящая представляет себе при каждой отдельной фразе какое-либо событие из истории народа Израильского). - Явил силу мышцы Своей. У человека при борьбе действует мышца ручная. Бог также здесь представляется борцом, у которого необыкновенно сильная мышца (ср. Иов XL, 4). - Расcеял надменных помышлениями сердца их. Надменные, гордые люди имеют в сердце или в душе своей много помышлений или великих замыслов, но Бог их рассеял, - т. е. всех разогнал, когда они замыслили боговраждебное дело совершить общими силами. (Может быть, здесь разумеется рассеяние народов во время Вавил. столпотворения). - Низложил сильных престолов и вознес смиренных. Сильные - это знатные и богатые люди, пользовавшиеся своими преимуществами во вред всему народу, смиренные - люди низкого звания и бедные: Бог ставил последних на место первых. - Алчущих исполнил... Мысль та же, что и в предшествующей фразе. Блага здесь разумеются, несомненно, только материальные: этого предположения требует контекст речи.
Adam Clarke: Commentary on the Bible - 1831
1:51: He hath showed strength - Or, He hath gained the victory, εποιησε κρατος. The word κρατος is used for victory, by Homer, Hesiod, Sophocles, Euripides, and others.
With his arm - Grotius has well observed, that God's efficacy is represented by his finger, his great power by his hand, and his omnipotence by his arm. The plague of lice was the finger of God, Exo 7:18. The plagues in general were wrought by his hand, Exo 3:20, And the destruction of Pharaoh's host in the Red Sea, which was effected by the omnipotence of God, is called the act of his arm, Exo 15:16.
He hath scattered - Διεσκορπισεν, hath scattered abroad; as a whirlwind scatters dust and chaff.
The proud - Or haughty, ὑπερηφανους; from ὑπερ above, and φαινω I show - the haughty men, who wish to be noticed in preference to all others, and feel sovereign contempt for all but themselves. These God scatters abroad - instead of being in his sight, as in their own, the most excellent of the earth, he treats them as straw, stubble, chaff, and dust.
In the imagination of their hearts - While they are forming their insolent, proud, and oppressive projects - laying their plans, and imagining that accomplishment and success are waiting at their right hand, the whirlwind of God's displeasure blows, and they and their machinations are dissipated together.
Albert Barnes: Notes on the Bible - 1834
1:51: Hath showed strength with his arm - The "arm" is the symbol of strength. The expression in this and the subsequent verses has no particular reference to his mercy to Mary. From a contemplation of His goodness to her, she enlarges her views to a contemplation of His goodness and power in general, and to a celebration of the praises of God for all that he has done to all people. This is the nature of true piety. It does not terminate in thinking of God's mercy toward ourselves. It thinks of others, and praises God that others also are made partakers of His mercy, and that His goodness is manifested to all His works.
He scattereth the proud - He hath often done it in time of battle and war. When the proud Assyrian, Egyptian, or Babylonian had come against the people of God, He had often scattered them and driven away their armies.
In the imagination of their hearts - Those who were lifted up or exalted in their own view. Those who "thought themselves" to be superior to other men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:51: showed: Exo 15:6, Exo 15:7, Exo 15:12, Exo 15:13; Deu 4:34; Psa 52:9, Psa 63:5, Psa 89:13, Psa 98:1, Psa 118:15; Isa 40:10, Isa 51:9, Isa 52:10, Isa 63:12; Rev 18:8
he hath scattered: Exo 15:9-11, Exo 18:11; Sa1 2:3, Sa1 2:4, Sa1 2:9, Sa1 2:10; Job 40:9-12; Psa 2:1-6, Psa 33:10; Psa 89:10; Isa 10:12-19; Jer 48:29, Jer 48:30; Dan 4:37, Dan 5:25-31; Pe1 5:5
the imagination: Gen 6:5, Gen 8:21; Deu 29:19, Deu 29:20; Rom 1:21; Co2 10:5
Geneva 1599
1:51 He hath shewed strength with his (t) arm; he hath (u) scattered the proud in the (x) imagination of their hearts.
(t) Here many more words than necessary are used, which the Hebrews use very much: and "arm" here is taken for strength.
(u) Even as the wind does to the chaff.
(x) He has scattered them, and the imagination of their hearts; or, by and through the imagination of their own hearts; so that their wicked counsel turned to their own destruction.
John Gill
1:51 He hath showed strength with his arm,.... Of almighty power, in the business of the incarnation, and in working out salvation for his people; which is done by his own arm, he being mighty to save, and travelling in the greatness of his strength; see Is 63:1.
He hath scattered the proud in the imagination of their hearts; whom he always resists, and both in providence and grace, takes such methods, as tend to humble and confound them: here particularly, it may regard the proud and haughty Jews; who imagined nothing less, than that the Messiah would be born of one of the rich and noble families in Judea; that he would appear as a temporal prince, and set up a temporal kingdom in great state and splendour, and make them a free and flourishing people: when instead of this, he was to be born of a poor virgin, of whom they disdainfully say, is not his mother called Mary? who was of Nazareth in Galilee, of which it is said, shall Christ come out of Galilee? or any good thing out of Nazareth? A virgin betrothed to a carpenter, and her son of that business also, with which both were flouted; and because of this meanness, the Messiah was rejected by them; and thus were they scattered and confounded in their imaginations.
John Wesley
1:51 He hath wrought strength with his arm - That is, he hath shown the exceeding greatness of his power. She speaks prophetically of those things as already done, which God was about to do by the Messiah. He hath scattered the proud - Visible and invisible.
1:521:52: Քակեա՛ց զհզօրս յաթոռոց, եւ բարձրացո՛յց զխոնարհս[979]։ [979] Ոսկան. Եւ քակեաց։
52 հզօրներին տապալեց իրենց աթոռներից եւ բարձրացրեց խոնարհներին:
52 Զօրաւորները իրենց աթոռներէն իջեցուց ու խոնարհները բարձրացուց։
Քակեաց զհզօրս յաթոռոց, եւ բարձրացոյց զխոնարհս:

1:52: Քակեա՛ց զհզօրս յաթոռոց, եւ բարձրացո՛յց զխոնարհս[979]։
[979] Ոսկան. Եւ քակեաց։
52 հզօրներին տապալեց իրենց աթոռներից եւ բարձրացրեց խոնարհներին:
52 Զօրաւորները իրենց աթոռներէն իջեցուց ու խոնարհները բարձրացուց։
zohrab-1805▾ eastern-1994▾ western am▾
1:5252: низложил сильных с престолов, и вознес смиренных;
1:52  καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς,
1:52. καθεῖλεν ( it-had-sectioned-down-unto ) δυνάστας ( to-ablers ) ἀπὸ (off) θρόνων (of-thrones) καὶ (and) ὕψωσεν ( it-en-overed ) ταπεινούς , ( to-lowed ,"
1:52. deposuit potentes de sede et exaltavit humilesHe hath put down the mighty from their seat and hath exalted the humble.
52. He hath put down princes from thrones, And hath exalted them of low degree.
1:52. He has deposed the powerful from their seat, and he has exalted the humble.
1:52. He hath put down the mighty from [their] seats, and exalted them of low degree.
He hath put down the mighty from [their] seats, and exalted them of low degree:

52: низложил сильных с престолов, и вознес смиренных;
1:52  καθεῖλεν δυνάστας ἀπὸ θρόνων καὶ ὕψωσεν ταπεινούς,
1:52. deposuit potentes de sede et exaltavit humiles
He hath put down the mighty from their seat and hath exalted the humble.
1:52. He has deposed the powerful from their seat, and he has exalted the humble.
1:52. He hath put down the mighty from [their] seats, and exalted them of low degree.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:52: He hath put down the mighty from their seats - Or, He hath taken down potentates from their thrones. This probably alludes to the removal of Saul from the throne of Israel, and the establishment of the kingdom in the person and family of David. And as Mary spoke prophetically, this saying may also allude to the destruction of the kingdom of Satan and his allies, and the final prevalence of the kingdom of Christ.
Albert Barnes: Notes on the Bible - 1834
1:52: Hath put down the mighty - The "mighty" here denotes princes, kings, or conquerors. See Isa 14:12-14.
Their seats - Their "thrones," or the places where they sat in pomp and power.
Exalted them - Raised them up, or placed them in the seats of those who had been removed.
Low degree - Low or humble birth and condition in life. This probably has reference to the case of her ancestor David. Mary was celebrating the mercies of God to herself, to her family, and of course to her ancestors. It was natural to allude to that great event in their history when Saul was overcome in battle, and when David was taken from the sheepfold and placed on the throne. The origin of illustrious families is often obscure. People are often raised by industry, talent, and the favor of God, from very humble stations - from the farm or mechanic's shop - to places of great trust in the church and state. They who are thus elevated, if imbued with right feelings, will not despise their former employments nor their former companions, nor will they esteem their parents or friends the less because they still remain in the same rank in life. No conduct is more odious and unchristian than to be ashamed of our birth or the humble circumstances of our friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:52: put: Luk 18:14; Sa1 2:4, Sa1 2:6-8; Job 5:11-13, Job 34:24-28; Psa 107:40, Psa 107:41, Psa 113:6-8; Ecc 4:14; Eze 17:24; Amo 9:11; Mar 6:3; Jam 1:9, Jam 1:10, Jam 4:10
Geneva 1599
1:52 He hath (y) put down the mighty from [their] seats, and exalted them of (z) low degree.
(y) The mighty and rich men.
(z) Those of no account, who are vile in men's eyes, who are indeed the poor in spirit, that is, those who claim nothing of themselves in the sight of God.
John Gill
1:52 He hath put down the mighty from their seats,.... As mighty kings and emperors from their thrones, as he often does, in the course of his providence; setting up one, and putting down another: or the mighty angels, from their seats of bliss and happiness in heaven; who rebelling against God, opposing the incarnation of Christ, taking it ill, that the human nature should be advanced above theirs, were cast down to hell; and are reserved in chains of darkness, to the judgment of the great day: or this may have respect to the putting down the monarchies and kingdoms of this world, by the kingdom of the Messiah to be set up; which, though at first was mean and despicable, like a stone cut out of a mountain, will increase, spread, and break in pieces, and destroy all other kingdoms:
and exalted them of low degree; as David to the throne of Israel, from the sheepfold, and following the ewes great with young; and now his house and family, which were sunk very low, by raising of his seed, of a poor virgin in his family, unto Israel, a Saviour Jesus; in whose days the poor had the Gospel preached, and received it: these were chosen and called: the great things of the Gospel were revealed to babes, and hid from the wise and prudent; and beggars were raised from the dunghill, to sit among princes, and to inherit the throne of glory: a method, which God in his infinite wisdom and grace has been pleased to take, more or less, in all ages of time; for not many mighty and noble are called by grace; but usually the foolish, the weak, and the base things of the world.
John Wesley
1:52 He hath put down the mighty - Both angels and men.
1:531:53: Զքաղցեալս լցոյց բարութեամբ, եւ զմեծատունս արձակեա՛ց ունայնս։
53 Քաղցածներին լիացրեց բարիքներով եւ մեծահարուստներին ձեռնունայն արձակեց:
53 Անօթիները բարիքներով լեցուց եւ հարուստները պարապ ճամբեց։
Զքաղցեալս լցոյց բարութեամբ, եւ զմեծատունս արձակեաց ունայնս:

1:53: Զքաղցեալս լցոյց բարութեամբ, եւ զմեծատունս արձակեա՛ց ունայնս։
53 Քաղցածներին լիացրեց բարիքներով եւ մեծահարուստներին ձեռնունայն արձակեց:
53 Անօթիները բարիքներով լեցուց եւ հարուստները պարապ ճամբեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:5353: алчущих исполнил благ, и богатящихся отпустил ни с чем;
1:53  πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς.
1:53. πεινῶντας ( to-hungering-unto ) ἐνέπλησεν ( it-repleted-in ) ἀγαθῶν ( of-good ) καὶ ( and ) πλουτοῦντας ( to-wealthing-unto ) ἐξαπέστειλεν ( it-set-off-out ) κενούς . ( to-empty )
1:53. esurientes implevit bonis et divites dimisit inanesHe hath filled the hungry with good things: and the rich he hath sent empty away.
53. The hungry he hath filled with good things; And the rich he hath sent empty away.
1:53. He has filled the hungry with good things, and the rich he has sent away empty.
1:53. He hath filled the hungry with good things; and the rich he hath sent empty away.
He hath filled the hungry with good things; and the rich he hath sent empty away:

53: алчущих исполнил благ, и богатящихся отпустил ни с чем;
1:53  πεινῶντας ἐνέπλησεν ἀγαθῶν καὶ πλουτοῦντας ἐξαπέστειλεν κενούς.
1:53. esurientes implevit bonis et divites dimisit inanes
He hath filled the hungry with good things: and the rich he hath sent empty away.
1:53. He has filled the hungry with good things, and the rich he has sent away empty.
1:53. He hath filled the hungry with good things; and the rich he hath sent empty away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:53: Filled the hungry - the rich he hath sent empty away - God is here represented under the notion of a person of unbounded benevolence, who is daily feeding multitudes at his gates. The poor and the rich are equally dependent upon him; to the one he gives his affluence for a season, and to the other his daily bread. The poor man comes through a sense of his want to get his daily support, and God feeds him; the rich man comes through the lust of gain, to get more added to his abundance, and, God sends him empty away - not only gives him nothing more, but often deprives him of that which he has, because he has not improved it to the honor of the giver. There is an allusion here, as in several other parts of this song, to the case of Hannah and Peninah, as related Sa1 1:2, etc.; Sa1 2:1-10.
Albert Barnes: Notes on the Bible - 1834
1:53: He hath filled the hungry with good things - This is a celebration of the general mercy of God. He hath daily fed the poor, the needy, and those who came to Him with humble hearts.
The rich he hath sent ... - While the poor come to him for a supply of their daily wants, the rich come not that their necessities should be supplied, but come with lofty hearts, and insatiable desires that their riches may be increased. When this is the case, God not unfrequently not only "withholds" what they ask, but he takes their riches away by fire, or flood, or disappointments, and sends them away empty, Pro 23:5. It is better to be poor and go to God for our daily bread, than to be rich and forget our dependence on Him, and to seek only a great increase of our property.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:53: filled: Luk 6:21; Sa1 2:5; Psa 34:10, Psa 107:8, Psa 107:9, Psa 146:7; Eze 34:29; Mat 5:6; Joh 6:11-13, Joh 6:35; Jam 2:5; Rev 7:16, Rev 7:17
and: Luk 6:24, Luk 12:16-21, Luk 16:19-25, Luk 18:11-14, Luk 18:24, Luk 18:25; Co1 1:26, Co1 4:8; Jam 2:6; Jam 5:1-6; Rev 3:17, Rev 3:18
Geneva 1599
1:53 He hath filled the (a) hungry with good things; and the rich he hath sent empty away.
(a) Those that are brought to extreme poverty.
John Gill
1:53 He hath filled the hungry with good things,.... Such as earnestly desired and longed after the coming of the Messiah, as good old Simeon, and Anna the prophetess; and those that looked for redemption in Israel, to whom she spake: and all such persons as heartily desire salvation by Christ, and breathe after the forgiveness of their sins through his blood, and thirst after his righteousness, and long for communion with him, and a greater knowledge of him, and more conformity to him, and pant after his word and ordinances; these are filled, sooner or later, with a sense of their interest in Christ, and his salvation; with a view of the full and free forgiveness of their sins, and with his righteousness they hunger after; and with every good thing they stand in need of, with joy and peace, with food and gladness, even to satisfaction; so that they can say with Jacob, they have enough, yea, all things; seeing Christ is theirs, and all things with him:
and the rich he hath sent empty away: not the rich in this world's goods, though such who trust in their wealth, and boast of their riches, or do not make a proper use of them, God, in his providence, sometimes strips them of all, and turns them into the world naked and empty; much less the rich in grace, who are often the poor of the world; and who, though they seem to have nothing, yet possess all things, and are full: but such who are rich in their opinion, and in their own works; and trust in their righteousness, and despise others; these, as they come full of themselves to the throne of grace, as the Pharisee, are sent empty away; without any token of the love and favour of God, or any blessing from him: and as they come to ordinances in their own strength, and trust in the performance of them, they go away empty, as they came; these are dry breasts unto them, whilst they are full breasts of consolation to the poor in spirit, and to all meek and humble souls: and what is still worst of all, notwithstanding all their good works they boast of, and trust in, they will be sent away at the last judgment from the presence of Christ, as not known by him, and as workers of iniquity.
1:541:54: Պաշտպանեաց Իսրայէլի ծառայի իւրում, յիշել զողորմութիւնս[980]։ [980] Ոմանք. Ծառայի իւրոյ. յիշելով զո՛՛։ Ուր Ոսկան. Զողորմութիւն իւր։
54 Նա պաշտպան կանգնեց իր ծառային՝ Իսրայէլին, յիշելով իր ողորմութիւնները,
54 Օգնութիւն ըրաւ իր Իսրայէլ ծառային՝ իր ողորմութիւնը միտքը բերելով,
Պաշտպանեաց Իսրայելի ծառայի իւրում` յիշել զողորմութիւնս:

1:54: Պաշտպանեաց Իսրայէլի ծառայի իւրում, յիշել զողորմութիւնս[980]։
[980] Ոմանք. Ծառայի իւրոյ. յիշելով զո՛՛։ Ուր Ոսկան. Զողորմութիւն իւր։
54 Նա պաշտպան կանգնեց իր ծառային՝ Իսրայէլին, յիշելով իր ողորմութիւնները,
54 Օգնութիւն ըրաւ իր Իսրայէլ ծառային՝ իր ողորմութիւնը միտքը բերելով,
zohrab-1805▾ eastern-1994▾ western am▾
1:5454: воспринял Израиля, отрока Своего, воспомянув милость,
1:54  ἀντελάβετο ἰσραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους,
1:54. ἀντελάβετο ( It-had-ever-a-one-taken ) Ἰσραὴλ ( to-an-Israel ) παιδὸς ( of-a-child ) αὐτοῦ , ( of-it ," μνησθῆναι ( to-have-been-memoried ) ἐλέους , ( of-a-compassion ,"
1:54. suscepit Israhel puerum suum memorari misericordiaeHe hath received Israel his servant, being mindful of his mercy.
54. He hath holpen Israel his servant, That he might remember mercy
1:54. He has taken up his servant Israel, mindful of his mercy,
1:54. He hath holpen his servant Israel, in remembrance of [his] mercy;
He hath holpen his servant Israel, in remembrance of [his] mercy:

54: воспринял Израиля, отрока Своего, воспомянув милость,
1:54  ἀντελάβετο ἰσραὴλ παιδὸς αὐτοῦ, μνησθῆναι ἐλέους,
1:54. suscepit Israhel puerum suum memorari misericordiae
He hath received Israel his servant, being mindful of his mercy.
1:54. He has taken up his servant Israel, mindful of his mercy,
1:54. He hath holpen his servant Israel, in remembrance of [his] mercy;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
54-55 В пятой строфе Мария восхваляет Бога за Его милости, в частности, к народу Израильскому. - Воспринял - точнее: вступился - (antelabeto ср. Ис XLI, в по слав. тексту). Этим Мария указывает на послание народу Израильскому Мессии, Который скоро родится от нее. Теперь уже Израильский народ не будет вдали от Бога - Бог снова протянул к нему Свои объятия и защитит его от его врагов. - Воспомянув милость - точнее: чтобы вспомнить о милости (неопредел. наклонение mnhsqhnai здесь заступает место предложения цели). Казалось, что Бог забыл осуществить те милости, какие некогда Сам обещал патриархам народа еврейского и их потомству. Народ еврейский не только не сделался самым счастливым народом, но его положение было намного хуже, чем положение многих языческих народов. Теперь наступает другое время. Господь осуществить все обетования Свои относительно милостей, какие должен получить народ еврейский. И эти милости пребудут до века, т. е. на все времена. Выражение: "как говорил..." вставочное. Оно объясняет, почему Мария дело Божие определяет как "воспоминание". Вспоминают только то, что было сказано или сделано раньше. Господь обещал патриархам - и исполнил теперь Свое обещание. Мария пока еще не определяет в точности, как она понимает "милости", какие даны будут народу Израильскому "навеки": все изображение дела Божия в ее песни носит характер общности.
Adam Clarke: Commentary on the Bible - 1831
1:54: He hath holpen [supported, αντελαβετο] his servant Israel - Israel is here represented as falling, and the Lord comes speedily in and props him up. The house of David was now ready to fall and rise no more; Jesus, being born of the very last branch of the regal line, revived the family, and restored the dominion.
In remembrance of his mercy - By mercy, the covenant which God made with Abraham, Gen 15:18, is intended; which covenant proceeded from God's eternal mercy, as in it salvation was promised to all the nations of the earth. See Gen 17:19, and Gen 22:18, and this promise was, in one form or other, given to all the fathers, Luk 1:55.
This song properly consists of three parts.
1. In the first part Mary praises God for what he had done for herself, Luk 1:46-50.
2. In the second, she praises him for what he had done, and would do, against the oppressors of his people, Luk 1:51-53.
3. In the third, she praises him for what he had done, and would do, for his Church, Luk 1:53-56.
Albert Barnes: Notes on the Bible - 1834
1:54: Hath holpen - Hath helped or assisted. The word rendered "holpen" denotes properly, "to take hold of one, to help him up when he is in danger of falling," and here means that God had succored his people when they were feeble, and were in danger of falling or being overthrown.
His servant Israel - His people the Israelites, or those who truly Rev_ered him and kept His commandments. See Isa 41:8-9; Hos 11:1.
In remembrance of his mercy - Or that His mercy may be remembered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:54: Luk 1:70-75; Psa 98:3; Isa 44:21, Isa 46:3, Isa 46:4, Isa 49:14-16, Isa 54:6-10, Isa 63:7-16; Jer 31:3, Jer 31:20, Jer 33:24-26; Mic 7:20; Zep 3:14-20; Zac 9:9-11
Geneva 1599
1:54 (b) He hath holpen his servant Israel, in remembrance of [his] mercy;
(b) He has helped Israel up with his arm, who had been completely cast down.
John Gill
1:54 He hath holpen his servant Israel,.... Meaning, not the natural posterity of Jacob, or Israel in general, but the elect of God among them; for all were not Israel, who were of Israel; and not them only, but also the chosen ones among the Gentiles; who, with the former, make up the whole Israel of God, in a spiritual and mystical sense: these are the Israel, God has chosen, redeemed, and calls by his grace, and are here styled his "servant", as Israel is frequently called, Is 41:8. The word signifies a "child", as well as a "servant": and may design, either the weak and helpless condition God's elect are in by nature, which calls for, and requires divine help and assistance; or the relation they stand in to him, being his adopted children, and which is the reason of his helping them: and which signifies to take them by the hand, and lift them up, and support and uphold them; and supposes them to have been fallen down, and unable to raise themselves up; but God having laid help for them on one that is mighty, sent him to take upon him their nature; and by obeying, suffering, and dying for them, to help them out of their state of sin and misery; and to uphold them with the right hand of his righteousness, and bring them safe to glory; and all this,
in remembrance of his mercy; which he had in his heart towards them, and had promised in his covenant to them: the mercy of God, is the spring and source of redemption; mercy provided a Redeemer, and a ransom; and it is owing to it, that the Redeemer came; and he, in his love and pity, performed the work: and therefore salvation is to be ascribed, not to works of righteousness done by men, but to the abundant mercy of God our Saviour.
John Wesley
1:54 He hath helped his servant Israel - By sending the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
1:54 holpen--Compare Ps 89:19, "I have laid help on One that is mighty."
1:551:55: Որպէս խօսեցաւ առ հարս մեր՝ Աբրահամու եւ զաւակի նորա ՚ի յաւիտեան[981]։ [981] Ոմանք. Նորա յաւիտեան։
55 ինչպէս ասել էր մեր հայրերին՝ Աբրահամին եւ նրա սերնդին, յաւիտեան»:
55 Ինչպէս ինք խօսեցաւ մեր հայրերուն, Աբրահամին ու անոր սերունդին յաւիտեան»։
Որպէս խօսեցաւ առ հարս մեր` Աբրահամու եւ զաւակի նորա յաւիտեան:

1:55: Որպէս խօսեցաւ առ հարս մեր՝ Աբրահամու եւ զաւակի նորա ՚ի յաւիտեան[981]։
[981] Ոմանք. Նորա յաւիտեան։
55 ինչպէս ասել էր մեր հայրերին՝ Աբրահամին եւ նրա սերնդին, յաւիտեան»:
55 Ինչպէս ինք խօսեցաւ մեր հայրերուն, Աբրահամին ու անոր սերունդին յաւիտեան»։
zohrab-1805▾ eastern-1994▾ western am▾
1:5555: как говорил отцам нашим, к Аврааму и семени его до века.
1:55  καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν, τῶ ἀβραὰμ καὶ τῶ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα.
1:55. καθὼς ( down-as ) ἐλάλησεν (it-spoke-unto) πρὸς ( toward ) τοὺς ( to-the-ones ) πατέρας ( to-fathers ) ἡμῶν , ( of-us ," τῷ ( unto-the-one ) Ἀβραὰμ ( unto-an-Abraam ) καὶ (and) τῷ (unto-the-one) σπέρματι ( unto-a-whorling-to ) αὐτοῦ (of-it) εἰς (into) τὸν (to-the-one) αἰῶνα. (to-an-age)
1:55. sicut locutus est ad patres nostros Abraham et semini eius in saeculaAs he spoke to our fathers: to Abraham and to his seed for ever.
55. ( As he spake unto our fathers) Toward Abraham and his seed for ever.
1:55. just as he spoke to our fathers: to Abraham and to his offspring forever.”
1:55. As he spake to our fathers, to Abraham, and to his seed for ever.
As he spake to our fathers, to Abraham, and to his seed for ever:

55: как говорил отцам нашим, к Аврааму и семени его до века.
1:55  καθὼς ἐλάλησεν πρὸς τοὺς πατέρας ἡμῶν, τῶ ἀβραὰμ καὶ τῶ σπέρματι αὐτοῦ εἰς τὸν αἰῶνα.
1:55. sicut locutus est ad patres nostros Abraham et semini eius in saecula
As he spoke to our fathers: to Abraham and to his seed for ever.
1:55. just as he spoke to our fathers: to Abraham and to his offspring forever.”
1:55. As he spake to our fathers, to Abraham, and to his seed for ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
1:55: As he spake to our fathers ... - That is, He has dealt mercifully with the children of Israel, according as He promised Abraham, Isaac, and Jacob. The promise particularly here referred to is that respecting the Messiah which was now about to be fulfilled; but there is no doubt that there was also included the promises respecting all the other mercies which had been conferred on the children of Israel. See Gen 22:17-18.
FoRev_er - These words are to be referred to the preceding verse - "in remembrance of His mercy" foRev_er, "as he spake," etc. They denote that the "mercy of God" manifested to His people should be had in everlasting remembrance.
There is a striking similarity between this song of praise by Mary and that spoken by "Hannah," Sa1 2:2-10. There are few pieces of "poetry" - for this is poetry, and almost the only poetry in the New Testament - more beautiful than this. It is the language of a humble, thankful, pious, female heart praising God:
1. For his mercy to her, Luk 1:46-49;
2. For his mercy to all people - his "general" goodness, Luk 1:50-53; and,
3. His special goodness to his people, Luk 1:54-55.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:55: Gen 12:3, Gen 17:19, Gen 22:18, Gen 26:4, Gen 28:14; Psa 105:6-10, Psa 132:11-17; Rom 11:28, Rom 11:29; Gal 3:16, Gal 3:17
Geneva 1599
1:55 As he (c) spake to our fathers, to Abraham, and to his seed for ever.
(c) Promised.
John Gill
1:55 As he spake to our fathers,.... To David, of whose family Mary was; and to Jacob, or Israel, of whose stock she was; and to Isaac, in whom the seed was to be, called; and particularly,
to Abraham and to his seed for ever: not his natural, but his spiritual seed; both among Jews and Gentiles, to the end of the world; to these God promised this mercy of a Saviour and Redeemer, and to these he performs it, and will to all generations.
John Wesley
1:55 To his seed - His spiritual seed: all true believers.
Robert Jamieson, A. R. Fausset and David Brown
1:55 As he spake to our fathers--The sense requires this clause to be read as a parenthesis. (Compare Mic 7:20; Ps 98:3).
for ever--the perpetuity of Messiah's kingdom, as expressly promised by the angel (Lk 1:33).
1:561:56: Եկաց Մարիամ առ նմա իբրեւ ամիսս երիս, եւ դարձա՛ւ ՚ի տուն իւր։
56 Մարիամը գրեթէ երեք ամիս մնաց Եղիսաբեթի մօտ եւ դարձաւ իր տունը:
56 Մարիամ անոր քով երեք ամիսի չափ կեցաւ ու իր տունը դարձաւ։
Եկաց Մարիամ առ նմա իբրեւ ամիսս երիս, եւ դարձաւ ի տուն իւր:

1:56: Եկաց Մարիամ առ նմա իբրեւ ամիսս երիս, եւ դարձա՛ւ ՚ի տուն իւր։
56 Մարիամը գրեթէ երեք ամիս մնաց Եղիսաբեթի մօտ եւ դարձաւ իր տունը:
56 Մարիամ անոր քով երեք ամիսի չափ կեցաւ ու իր տունը դարձաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:5656: Пребыла же Мария с нею около трех месяцев, и возвратилась в дом свой.
1:56  ἔμεινεν δὲ μαριὰμ σὺν αὐτῇ ὡς μῆνας τρεῖς, καὶ ὑπέστρεψεν εἰς τὸν οἶκον αὐτῆς.
1:56. Ἔμεινεν (It-stayed) δὲ (moreover,"Μαριὰμ (a-Mariam,"σὺν (together) αὐτῇ (unto-it) ὡς (as) μῆνας (to-months) τρεῖς , ( to-three ,"καὶ (and) ὑπέστρεψεν (it-beturned-under) εἰς (into) τὸν (to-the-one) οἶκον (to-a-house) αὐτῆς. (of-it)
1:56. mansit autem Maria cum illa quasi mensibus tribus et reversa est in domum suamAnd Mary abode with her about three months. And she returned to her own house.
56. And Mary abode with her about three months, and returned unto her house.
1:56. Then Mary stayed with her for about three months. And she returned to her own house.
1:56. And Mary abode with her about three months, and returned to her own house.
And Mary abode with her about three months, and returned to her own house:

56: Пребыла же Мария с нею около трех месяцев, и возвратилась в дом свой.
1:56  ἔμεινεν δὲ μαριὰμ σὺν αὐτῇ ὡς μῆνας τρεῖς, καὶ ὑπέστρεψεν εἰς τὸν οἶκον αὐτῆς.
1:56. mansit autem Maria cum illa quasi mensibus tribus et reversa est in domum suam
And Mary abode with her about three months. And she returned to her own house.
1:56. Then Mary stayed with her for about three months. And she returned to her own house.
1:56. And Mary abode with her about three months, and returned to her own house.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
56 Пресвятая Дева еще не жила в доме Иосифа (здесь говорится, что она возвратилась в дом "свой") и потому могла так долго оставаться в доме Елизаветы, не возбуждая недоверия и опасений в Иосифе. Только приближение времени разрешения Елизаветы должно было побудить ее удалиться в свой город, так как иначе, если бы она осталась здесь и на это время, она сделалась бы предметом наблюдения для родственниц Елизаветы, которые, конечно, явились бы к ней по разрешении ее от бремени (ст. 57).
Adam Clarke: Commentary on the Bible - 1831
1:56: And Mary abode with her about three months - According to some, the departure of Mary from Hebron must have been but a few days before the birth of John; as nine months had now elapsed since Elisabeth's conception; see Luk 1:36. Hence it immediately follows: -
John Gill
1:56 And Mary abode with her about three months,.... That is, she continued with Elisabeth, as the Syriac and Persic versions express, about the space of three months; in which time, she had full satisfaction of the truth of the sign the angel had given her; namely, of Elisabeth's conception and pregnancy, for by this time she was ready to give birth; and she must now be fully assured, that she was with child herself: this space of three months is a term of time fixed by the Jewish doctors, to know whether a woman is with child or not, as in case of divorce or death: the rule runs thus (k),
"every woman that is divorced, or becomes a widow, lo! she may not marry, nor be betrothed, until she waits, , ninety days (i.e. three months), exclusive of the day in which she is divorced, or her husband dies, and of the day in which she is betrothed; that so it may be known whether she is with child or not, in order to distinguish between the seed of the former, and the seed of the second husband.
And so in the case of marrying the wife of a brother, that died without issue (l), and of newly married couples mistaking their spouses (m):
and returned to her own house; at Nazareth, in Galilee; and now it was, that Joseph, to whom she was betrothed, perceived she was with child; and suspecting evil, had a mind to put her away privately; but was informed by an angel of God, in a dream, of the whole matter; and was advised and encouraged to take her to wife, which he accordingly did; see Mt 1:18.
(k) Maimon. Hilch. Gerushin, c. 11. sect. 18. Vid. T. Bab. Becorot, fol. 47. 1. (l) Misn. Yebamot, c. 4. sect. 10. T. Hieros, Yebamot, fol. 6. 1. T. Bab. ib. fol. 34. 2. & 35. 1. Maimon. Hilch. Yebum, c. 1. sect 19. T. Bab. Erubin, fol. 47. 1. (m) Misn. Yebamot, c. 3. sect. 10.
John Wesley
1:56 Mary returned to her own house - And thence soon after to Bethlehem.
Robert Jamieson, A. R. Fausset and David Brown
1:56 abode with her about three months--What an honored roof was that which, for such a period, overarched these cousins! and yet not a trace of it is now to be seen, while the progeny of those two women--the one but the honored pioneer of the other--have made the world new.
returned to her own house--at Nazareth, after which took place what is recorded in Mt 1:18-25.
1:571:57: Եւ Եղիսաբեթի լցա՛ն ժամանակք ծնանելոյ, եւ ծնա՛ւ որդի[982]։ [982] Օրինակ մի. Լցան աւուրք ծնանելոյ։
57 Եղիսաբեթի ծննդաբերելու ժամանակը լրացաւ, եւ նա մի որդի ծնեց.
57 Ու Եղիսաբէթին ծնանելու ժամանակը լեցուեցաւ ու որդի մը ծնաւ։
Եւ Եղիսաբեթի լցան ժամանակք ծնանելոյ, եւ ծնաւ որդի:

1:57: Եւ Եղիսաբեթի լցա՛ն ժամանակք ծնանելոյ, եւ ծնա՛ւ որդի[982]։
[982] Օրինակ մի. Լցան աւուրք ծնանելոյ։
57 Եղիսաբեթի ծննդաբերելու ժամանակը լրացաւ, եւ նա մի որդի ծնեց.
57 Ու Եղիսաբէթին ծնանելու ժամանակը լեցուեցաւ ու որդի մը ծնաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:5757: Елисавете же настало время родить, и она родила сына.
1:57  τῇ δὲ ἐλισάβετ ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν αὐτήν, καὶ ἐγέννησεν υἱόν.
1:57. Τῇ (Unto-the-one) δὲ (moreover) Ἐλεισάβετ (unto-an-Eleisabet) ἐπλήσθη (it-was-repleted) ὁ (the-one) χρόνος (an-interim) τοῦ (of-the-one) τεκεῖν (to-have-had-produced) αὐτήν, (to-it,"καὶ (and) ἐγέννησεν (it-generated-unto) υἱόν. (to-a-son)
1:57. Elisabeth autem impletum est tempus pariendi et peperit filiumNow Elizabeth's full time of being delivered was come: and she brought forth a son.
57. Now Elisabeth’s time was fulfilled that she should be delivered; and she brought forth a son.
1:57. Now the time for Elizabeth to give birth arrived, and she brought forth a son.
1:57. Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.
Now Elisabeth' s full time came that she should be delivered; and she brought forth a son:

57: Елисавете же настало время родить, и она родила сына.
1:57  τῇ δὲ ἐλισάβετ ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν αὐτήν, καὶ ἐγέννησεν υἱόν.
1:57. Elisabeth autem impletum est tempus pariendi et peperit filium
Now Elizabeth's full time of being delivered was come: and she brought forth a son.
1:57. Now the time for Elizabeth to give birth arrived, and she brought forth a son.
1:57. Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
57-58 Когда Елизавета родила сына, то это произвело радостное волнение среди ее соседей и родственников. Милость Господня к Елизавете была велика (возвеличил Господь...), так как рождение сына после столь долгого неплодства было делом необыкновенным. Они поэтому радовались с нею и выражали ей сочувствие свое.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son. 58 And her neighbours and her cousins heard how the Lord had showed great mercy upon her; and they rejoiced with her. 59 And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, how he would have him called. 63 And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. 65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judæa. 66 And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.

In these verses, we have,

I. The birth of John Baptist, v. 57. Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth's full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before.

II. The great joy that was among all the relations of the family, upon this extraordinary occasion (v. 58): Her neighbours and her cousins heard of it; for it would be in every body's mouth, as next to miraculous. Dr. Lightfoot observes that Hebron was inhabited by priests of the family of Aaron, and that those were the cousins here spoken of; but the fields and villages about, by the children of Judah, and that those were the neighbours. Now these here discovered, 1. A pious regard to God. They acknowledged that the Lord had magnified his mercy to her, so the word is. It was a mercy to have her reproach taken away, a mercy to have her family built up, and the more being a family of priests, devoted to God, and employed for him. Many things concurred to make the mercy great--that she had been long barren, was now old, but especially that the child should be great in the sight of the Lord. 2. A friendly regard to Elisabeth. When she rejoiced, they rejoiced with her. We ought to take pleasure in the prosperity of our neighbours and friends, and to be thankful to God for their comforts as for our own.

III. The dispute that was among them concerning the naming him (v. 59): On the eighth day, as God has appointed, they came together, to circumcise the child; it was here, in Hebron, that circumcision was first instituted; and Isaac, who, like John Baptist, was born by promise, was one of the first that was submitted to it, at least the chief eyed in the institution of it. They that rejoiced in the birth of the child came together to the circumcising of him. Note, The greatest comfort we can take in our children is in giving them up to God, and recognizing their covenant-relation to him. The baptism of our children should be more our joy than their birth.

Now it was the custom, when they circumcised their children, to name them, because, when Abram was circumcised God gave him a new name, and called him Abraham; and it is not unfit that they should be left nameless till they are by name given up to God. Now,

1. Some proposed that he should be called by his father's name, Zacharias. We have not any instance in scripture that the child should bear the father's name; but perhaps it was of late come into use among the Jews, at it is with us, and they intended hereby to do honour to the father, who was not likely to have another child.

2. The mother opposed it, and would have called him John; having learned, either by inspiration of the Holy Ghost (as is most probable), or by information in writing from her husband, that God appointed this to be his name (v. 60); He shall be called Johanan--Gracious, because he shall introduce the gospel of Christ, wherein God's grace shines more brightly than ever.

3. The relations objected against that (v. 61): "There is none of thy kindred, none of the relations of thy family, that is called by that name; and therefore, if he may not have his father's name, yet let him have the name of some of his kindred, who will take it as a piece of respect to have such a child of wonders as this named from them." Note, As those that have friends must show themselves friendly, so those that have relations must be obliging to them in all the usual regards that are paid to kindred.

4. They appealed to the father, and would try if they could possibly get to know his mind; for it was his office to name the child, v. 62. They made signs to him, by which it appears that he was deaf as well as dumb; nay, it should seem, mindless of any thing, else one would think they should at first have desired him to write down his child's name, if he had ever communicated any thing by writing since he was struck. However, they would carry the matter as far as they could, and therefore gave him to understand what the dispute was which he only could determine; whereupon he made signs to them to give him a table-book, such as they then used, and with the pencil he wrote these words, His name is John, v. 63. Note, "It shall be so," or, "I would have it so," but "It is so." The matter is determined already; the angel had given him that name. Observe, When Zacharias could not speak, he wrote. When ministers have their mouths stopped, that they cannot preach, yet they may be doing good as long as they have not their hands tied, that they cannot write. Many of the martyrs in prison wrote letters to their friends, which were of great use; blessed Paul himself did so. Zacharias's pitching upon the same name that Elisabeth had chosen was a great surprise to the company: They marvelled all; for they knew not that, though by reason of his deafness and dumbness they could not converse together, yet they were both guided by one and the same Spirit: or perhaps they marvelled that he wrote so distinctly and intelligently, which (the stroke he was under being somewhat like that of a palsy) he had not done before.

5. He thereupon recovered the use of his speech (v. 64): His mouth was opened immediately. The time prefixed for his being silenced was till the day that these blessed things shall be fulfilled (v. 20); not all the things going before concerning John's ministry, but those which relate to his birth and name (v. 13). That time was now expired, whereupon the restraint was taken off, and God gave him the opening of the mouth again, as he did to Ezekiel, ch. iii. 27. Dr. Lightfoot compares this case of Zacharias with that of Moses, Exod. iv. 24-26. Moses, for distrust, is in danger of his life, as Zacharias, for the same fault, is struck dumb; but, upon the circumcision of his child, and recovery of his faith, there, as here, the danger is removed. Infidelity closed his mouth, and now believing opens it again; he believes, therefore he speaks. David lay under guilt from the conception of his child till a few days after its birth; then the Lord takes away his sin: upon his repentance, he shall not die. So here he shall be no longer dumb; his mouth was opened, and he spoke, and praised God. Note, When God opens our lips, our mouths must show forth his praise. As good be without our speech as not use it in praising God; for then our tongue is most our glory when it is employed for God's glory.

6. These things were told all the country over, to the great amazement of all that heard them, v. 65, 66. The sentiments of the people are not to be slighted, but taken notice of. We are here told, (1.) That these sayings were discoursed of, and were the common talk all about the hill-country of Judea. It is a pity but a narrative of them had been drawn up, and published in the world, immediately. (2.) That most people who heard of these things were put into consternation by them: Fear came on all them that dwell round about there. If we have not a good hope, as we ought to have, built upon the gospel, we may expect that the tidings of it will fill us with fear. They believed and trembled, whereas they should have believed and triumphed. (3.) It raised the expectations of people concerning this child, and obliged them to have their eye upon him, to see what he would come to. They laid up these presages in their hearts, treasured them up in mind and memory, as foreseeing they should hereafter have occasion to recollect them. Note, What we hear, that may be of use to us, we should treasure up, that we may be able to bring forth, for the benefit of others, things new and old, and, when things come to perfection, may be able to look back upon the presages thereof, and to say, "It was what we might expect." They said within themselves, and said among themselves, "What manner of child shall this be? What will be the fruit when these are the buds, or rather when the root is out of such a dry ground?" Note, When children are born into the world, it is very uncertain what they will prove; yet sometimes there have been early indications of something great, as in the birth of Moses, Samson, Samuel, and here of John. And we have reason to think that there were some of those living at the time when John began his public ministry who could, and did, remember these things, and relate them to others, which contributed as much as any thing to the great flocking there was after him.

Lastly, It is said, The hand of the Lord was with him; that is, he was taken under the special protection of the Almighty, from his birth, as one designed for something great and considerable, and there were many instances of it. It appeared likewise that the Spirit was at work upon his soul very early. As soon as he began to speak or go, you might perceive something in him very extraordinary. Note, God has ways of operating upon children in their infancy, which we cannot account for. God never made a soul but he knew how to sanctify it.
Adam Clarke: Commentary on the Bible - 1831
1:57: Now Elisabeth's full time came, etc. - But, according to others, we are to understand the three months of Mary's visit as preceding the birth of John, which would complete the time of Elisabeth's pregnancy, according to Luk 1:36, and the only difficulty is to ascertain whether Mary went immediately to Hebron after her salutation, or whether she tarried nearly three months before she took the journey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:57: Luk 1:13, Luk 2:6, Luk 2:7; Gen 21:2, Gen 21:3; Num 23:19
Geneva 1599
1:57 (6) Now Elisabeth's full time came that she should be delivered; and she brought forth a son.
(6) John's birth is accompanied by new miracles.
John Gill
1:57 Now Elisabeth's full time came,.... The nine months, which is the full time of a woman's going with child, were now complete; for in the sixth month of Elisabeth's pregnancy, or when she had been gone six months with child, the angel acquainted Mary with it, and she had stayed about three months with her; but now had left her, to shun the company which would be at the delivery of her; though some think, she stayed till that time was over, which is not so probable; and so her reckoning being out, and the time come,
that she should be delivered; and she brought forth a son, according to the angel's prediction both to Zacharias and Mary, Lk 1:13.
1:581:58: Եւ լուա՛ն որ շուրջ զնովաւ էին, եւ ազգատոհմ նորա, զի մե՛ծ արա՛ր Տէր զողորմութիւն իւր ընդ նմա. եւ խնդացին ընդ նմա[983]։ [983] Ոմանք. Զողորմութիւն իւր. եւ խնդային ընդ նմա։
58 եւ նրա շուրջը գտնուողներն ու նրա ազգատոհմը լսեցին, որ Տէրն իր մեծ ողորմութիւնը ցոյց տուեց նրա հանդէպ, եւ ուրախանում էին նրա հետ:
58 Երբ լսեցին անոնք, որ անոր բոլորտիքը կը բնակէին ու անոր ազգականները, որ Տէրը անոր վրայ իր մեծ ողորմութիւնը ցուցուց, անոր հետ ուրախացան։
Եւ լուան որ շուրջ զնովաւ էին եւ ազգատոհմ նորա, զի մեծ արար Տէր զողորմութիւն իւր ընդ նմա. եւ խնդային ընդ նմա:

1:58: Եւ լուա՛ն որ շուրջ զնովաւ էին, եւ ազգատոհմ նորա, զի մե՛ծ արա՛ր Տէր զողորմութիւն իւր ընդ նմա. եւ խնդացին ընդ նմա[983]։
[983] Ոմանք. Զողորմութիւն իւր. եւ խնդային ընդ նմա։
58 եւ նրա շուրջը գտնուողներն ու նրա ազգատոհմը լսեցին, որ Տէրն իր մեծ ողորմութիւնը ցոյց տուեց նրա հանդէպ, եւ ուրախանում էին նրա հետ:
58 Երբ լսեցին անոնք, որ անոր բոլորտիքը կը բնակէին ու անոր ազգականները, որ Տէրը անոր վրայ իր մեծ ողորմութիւնը ցուցուց, անոր հետ ուրախացան։
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1:5858: И услышали соседи и родственники ее, что возвеличил Господь милость Свою над нею, и радовались с нею.
1:58  καὶ ἤκουσαν οἱ περίοικοι καὶ οἱ συγγενεῖς αὐτῆς ὅτι ἐμεγάλυνεν κύριος τὸ ἔλεος αὐτοῦ μετ᾽ αὐτῆς, καὶ συνέχαιρον αὐτῇ.
1:58. καὶ (And) ἤκουσαν (they-heard,"οἱ (the-ones) περίοικοι ( housed-about ) καὶ (and) οἱ (the-ones) συγγενεῖς ( together-kindreded ) αὐτῆς (of-it,"ὅτι (to-which-a-one) ἐμεγάλυνεν (it-was-greatening,"Κύριος (Authority-belonged,"τὸ (to-the-one) ἔλεος (to-a-compassion) αὐτοῦ (of-it) μετ' (with) αὐτῆς, (of-it,"καὶ (and) συνέχαιρον (they-were-joying-together) αὐτῇ. (unto-it)
1:58. et audierunt vicini et cognati eius quia magnificavit Dominus misericordiam suam cum illa et congratulabantur eiAnd her neighbors and kinsfolks heard that the Lord had shewed his great mercy towards her: and they congratulated with her.
58. And her neighbours and her kinsfolk heard that the Lord had magnified his mercy towards her; and they rejoiced with her.
1:58. And her neighbors and relatives heard that the Lord had magnified his mercy with her, and so they congratulated her.
1:58. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.
And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her:

58: И услышали соседи и родственники ее, что возвеличил Господь милость Свою над нею, и радовались с нею.
1:58  καὶ ἤκουσαν οἱ περίοικοι καὶ οἱ συγγενεῖς αὐτῆς ὅτι ἐμεγάλυνεν κύριος τὸ ἔλεος αὐτοῦ μετ᾽ αὐτῆς, καὶ συνέχαιρον αὐτῇ.
1:58. et audierunt vicini et cognati eius quia magnificavit Dominus misericordiam suam cum illa et congratulabantur ei
And her neighbors and kinsfolks heard that the Lord had shewed his great mercy towards her: and they congratulated with her.
1:58. And her neighbors and relatives heard that the Lord had magnified his mercy with her, and so they congratulated her.
1:58. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.
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jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:58: And her neighbors and her cousins - rejoiced with her. - Because sterility was a reproach; and they now rejoiced with their relative, from whom that reproach was now rolled away. To rejoice with those whom God has favored, and to congratulate them on the advantages which he has granted to them, is a duty which humanity, charity, and religion call upon us to fulfill.
1. It is a duty of humanity, which should be punctually performed. We are all members of each other, and should rejoice in the welfare of the whole. He who rejoices in his neighbor's prosperity increases his neighbor's happiness, and gets an addition to his own.
2. It is a duty which charity or brotherly love requires us to perform with sincerity. In the polite world, there is no duty better fulfilled in word than this is; but sincerity is utterly banished, and the giver and receiver are both convinced that compliments and good wishes mean - nothing. He who does not endeavor to take a sincere part in his neighbor's prosperity will soon feel ample punishment in the spirit of jealousy and envy.
3. It is a duty of religion, which should be fulfilled with piety. These neighbors and relatives saw that God had magnified his mercy towards Elisabeth, and they acknowledged his hand in the work. God is the dispenser of all good - he distributes his favors in mercy, judgment, and justice. Let us honor him in his gifts; and honor those, for his sake, who are objects of his favor. The society of believers are but one body; the talents, etc., of every individual are profitable to the whole community; at least none ate deprived of a share in the general welfare, but those who, through jealousy or envy, refuse to rejoice with him towards whom God hath magnified his mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:58: her neighbours: Luk 1:25; Rut 4:14-17; Psa 113:9
they: Luk 1:14; Gen 21:6; Isa 66:9, Isa 66:10; Rom 12:15; Co1 12:26
John Gill
1:58 And her neighbours, and her cousins,.... That lived in Hebron, and the parts adjacent, whether of the house of Aaron, or of the tribe of Judah; to both which she was related, and who dwelt near her, the priests in the city of Hebron, and the children of Judah in the places about it:
heard how the Lord had showed great mercy upon her; or "had magnified his mercy with her"; see Gen 19:19 in removing her barrenness, and so taking away her reproach from among men; in giving her strength to conceive, and bring forth a son, that was to be so great, as the prophet of the Highest; and more than a prophet, and greater than any born of women:
and they rejoiced with her: as the angel had foretold they should, Lk 1:14 The Persic version reads, "with him, Zacharias"; having rendered the other clause thus, though wrongly, "hearing that God had poured out his mercy on the house of Zacharias"; see Rom 12:15.
1:591:59: Եւ եղեւ յաւուրն ութերորդի՝ եկին թլփատե՛լ զմանուկն, եւ կոչէին զնա յանուն հօր իւրոյ Զաքա՛րիա։
59 Եւ ութերորդ օրը եկան մանկանը թլփատելու. եւ նրան իր հօր անունով Զաքարիա էին կոչում:
59 Ութերորդ օրը տղան թլփատելու գացին եւ զանիկա իր հօրը անունովը Զաքարիա կը կոչէին,
Եւ եղեւ յաւուրն ութերորդի եկին թլփատել զմանուկն, եւ կոչէին զնա յանուն հօր իւրոյ Զաքարիա:

1:59: Եւ եղեւ յաւուրն ութերորդի՝ եկին թլփատե՛լ զմանուկն, եւ կոչէին զնա յանուն հօր իւրոյ Զաքա՛րիա։
59 Եւ ութերորդ օրը եկան մանկանը թլփատելու. եւ նրան իր հօր անունով Զաքարիա էին կոչում:
59 Ութերորդ օրը տղան թլփատելու գացին եւ զանիկա իր հօրը անունովը Զաքարիա կը կոչէին,
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1:5959: В восьмой день пришли обрезать младенца и хотели назвать его, по имени отца его, Захариею.
1:59  καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἦλθον περιτεμεῖν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῶ ὀνόματι τοῦ πατρὸς αὐτοῦ ζαχαρίαν.
1:59. Καὶ (And) ἐγένετο ( it-had-became ) ἐν (in) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τῇ (unto-the-one) ὀγδόῃ (unto-eighth) ἦλθαν (they-came) περιτεμεῖν (to-have-had-cut-about) τὸ (to-the-one) παιδίον, (to-a-childlet,"καὶ (and) ἐκάλουν (they-were-calling-unto) αὐτὸ (to-it) ἐπὶ (upon) τῷ (unto-the-one) ὀνόματι (unto-a-name) τοῦ (of-the-one) πατρὸς (of-a-father) αὐτοῦ (of-it) Ζαχαρίαν. (to-a-Zacharias)
1:59. et factum est in die octavo venerunt circumcidere puerum et vocabant eum nomine patris eius ZacchariamAnd it came to pass that on the eighth day they came to circumcise the child: and they called him by his father's name Zachary.
59. And it came to pass on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of his father.
1:59. And it happened that, on the eighth day, they arrived to circumcise the boy, and they called him by his father’s name, Zechariah.
1:59. And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father:

59: В восьмой день пришли обрезать младенца и хотели назвать его, по имени отца его, Захариею.
1:59  καὶ ἐγένετο ἐν τῇ ἡμέρᾳ τῇ ὀγδόῃ ἦλθον περιτεμεῖν τὸ παιδίον, καὶ ἐκάλουν αὐτὸ ἐπὶ τῶ ὀνόματι τοῦ πατρὸς αὐτοῦ ζαχαρίαν.
1:59. et factum est in die octavo venerunt circumcidere puerum et vocabant eum nomine patris eius Zacchariam
And it came to pass that on the eighth day they came to circumcise the child: and they called him by his father's name Zachary.
1:59. And it happened that, on the eighth day, they arrived to circumcise the boy, and they called him by his father’s name, Zechariah.
1:59. And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
59 Те же родственники и друзья явились в дом Захарии, чтобы присутствовать при торжестве обрезания новорожденного сына его. (Об обрезании см. Толк. Библ. т. 1-й, прим. к Быт XVII, 12). Родственники настаивали на том, чтобы при обрезании младенцу было дано имя отца его, как напоминание о том, что Бог наконец вспомнил о своих верных рабах, которые так долго томились в ожидании детей (Захария - значит: Бог вспомнил).
Adam Clarke: Commentary on the Bible - 1831
1:59: On the eighth day they came to circumcise - See an account of this institution in the note on Gen 17:10-14 (note). Had circumcision been essential to an infant's salvation, God would not have ordered it to be delayed to the eighth day, because, in all countries, multitudes die before they arrive at that age. Baptism, which is generally allowed to have been substituted for circumcision, is no more necessary to the salvation of an infant than circumcision was. Both are signs of the covenant - circumcision, of the putting away the impurity of the flesh; and baptism, of the washing of regeneration, and renewing of the Holy Ghost, producing the answer of a good conscience towards God. Confer Pe1 3:21, with Tit 3:5. This should never be neglected: it is a sign and token of the spiritual grace.
They called him Zacharias - Among the Jews, the child was named when it was circumcised, and ordinarily the name of the father was given to the first-born son.
Albert Barnes: Notes on the Bible - 1834
1:59: On the eighth day - This was the day on which it was required to circumcise children, Gen 21:4.
And they called him Zacharias - The name of the child was commonly given at the time of the circumcision, Gen 21:3-4. The name "commonly" given to the eldest son was that of the father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:59: Luk 2:21; Gen 17:12, Gen 21:3, Gen 21:4; Lev 12:3; Act 7:8; Phi 3:5
John Gill
1:59 And it came to pass that on the eighth day,.... The precise time fixed in the normal restitution of the ordinance of circumcision, Gen 17:12 though this was not always attended to, but circumcision was sometimes deferred to another time; yet keeping the exact time was judged most commendable and praiseworthy; see Gill on Phil 3:5.
they came to circumcise the child; that is, the neighbours and cousins of Elisabeth, who were at the time of her delivery; eight days after they came again to be at the circumcision of the child: who was the operator is not known; nor was there any particular person appointed for this service; but any one might do it, whether ecclesiastic or laic, men or women, father or mother, or any other friend; for the rule is (n),
"all are fit to circumcise; even an uncircumcised person, and a woman, and a minor, may circumcise in a place where there is no man; but a Gentile may not circumcise at all.
The circumcision of John seems to be performed in Zacharias's house, and by one of those that came; for Zacharias, being dumb, could not say the blessing which the circumciser was obliged to say: nor indeed could he say that, which, as the father of the child, belonged to him; concerning which, take the following account (o):
"the circumciser blesses before he circumcises, "saying", blessed is he that hath sanctified us by his precepts, and hath commanded us concerning circumcision: if he circumcises the son of his friend, or if he circumcises his own son, he blesses him with "this blessing"; and hath commanded us to circumcise a son: and the father of the son blesses with another blessing; blessed art thou, O Lord our God, the King of the world, who hath sanctified us by his precepts, and hath commanded us to enter him into the covenant of Abraham our father.----If his father is not there, they do not say this other blessing.----And if there are any standing there, they say, as he hath brought him into the covenant, so bring him to the law, and to matrimony, and to good works; and after that the father of the child, or the circumciser, or one of those that stand by, bless, "saying", blessed art thou, O Lord our God, the King of the world, who sanctified the beloved (Isaac) from the womb, &c.
How many of Elisabeth's neighbours and relations were present at this ceremony, is not related; but the Jews require ten persons as witnesses of it; for they say (p), that "testimonies worthy of belief, in Israel, are ten, the witnesses of the covenant of circumcision are ten, the witnesses of a dead person ten, &c.
and at this time also it was usual to give the child a name, which was not by divine appointment, but was a custom that prevailed among them; which took its rise from Abraham, having his name changed at the time when circumcision was enjoined him, Gen 17:5 and from the naming and circumcision of Isaac, mentioned together, .
and they called him Zacharias, after the name of his father: as the neighbours of Naomi gave a name to the son of Boaz and Ruth, calling him Obed, Ruth 4:17. This they took upon them to do, because that Zacharias was deaf and dumb; but why they should call him by his name, cannot well be accounted for, it not being usual to call the father, and the son, by the same name; unless they were desirous of continuing the same name in the family, which had been famous in Israel for a prophet, and a priest: to call children by Gentile names was not lawful. In the Targum on Amos 6:1 it is said,
"woe to them that name their children after the names of the Gentiles.
(n) Maimon. Hilch. Milah, c. 2. sect. 1, (o) Ib. c. 3. sect. 1, 2, 3. (p) Pirke Eliezer, c. 19.
Robert Jamieson, A. R. Fausset and David Brown
1:59 BIRTH AND CIRCUMCISION OF JOHN--SONG OF ZACHARIAS AND PROGRESS OF THE CHILD. (Luke 1:57-80)
eighth day--The law (Gen 17:12) was observed, even though the eighth day after birth should be a sabbath (Jn 7:23; and see Phil 3:5).
called him--literally, "were calling"--that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision (Gen 21:3-4); and the names of Abram and Sarai were changed at its first performance (Gen 17:5, Gen 17:15).
1:601:60: Պատասխանի ետ մայր նորա՝ եւ ասէ. Ո՛չ, այլ կոչեսցի Յովհա՛ննէս։
60 Բայց նրա մայրը պատասխանեց եւ ասաց. «Ո՛չ, այլ Յովհաննէս պէտք է կոչուի»:
60 Իսկ անոր մայրը պատասխան տալով ըսաւ. «Ո՛չ, հապա Յովհաննէս պիտի կոչուի»։
Պատասխանի ետ մայր նորա եւ ասէ. Ոչ, այլ կոչեսցի Յովհաննէս:

1:60: Պատասխանի ետ մայր նորա՝ եւ ասէ. Ո՛չ, այլ կոչեսցի Յովհա՛ննէս։
60 Բայց նրա մայրը պատասխանեց եւ ասաց. «Ո՛չ, այլ Յովհաննէս պէտք է կոչուի»:
60 Իսկ անոր մայրը պատասխան տալով ըսաւ. «Ո՛չ, հապա Յովհաննէս պիտի կոչուի»։
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1:6060: На это мать его сказала: нет, а назвать его Иоанном.
1:60  καὶ ἀποκριθεῖσα ἡ μήτηρ αὐτοῦ εἶπεν, οὐχί, ἀλλὰ κληθήσεται ἰωάννης.
1:60. καὶ (And) ἀποκριθεῖσα (having-been-separated-off) ἡ (the-one) μήτηρ (a-mother) αὐτοῦ (of-it,"εἶπεν (it-had-said,"Οὐχί, (Unto-not,"ἀλλὰ (other) κληθήσεται (it-shall-be-called-unto) Ἰωάνης. (an-Ioanes)
1:60. et respondens mater eius dixit nequaquam sed vocabitur IohannesAnd his mother answering, said: Not so. But he shall be called John.
60. And his mother answered and said, Not so; but he shall be called John.
1:60. And in response, his mother said: “Not so. Instead, he shall be called John.”
1:60. And his mother answered and said, Not [so]; but he shall be called John.
And his mother answered and said, Not [so]; but he shall be called John:

60: На это мать его сказала: нет, а назвать его Иоанном.
1:60  καὶ ἀποκριθεῖσα ἡ μήτηρ αὐτοῦ εἶπεν, οὐχί, ἀλλὰ κληθήσεται ἰωάννης.
1:60. et respondens mater eius dixit nequaquam sed vocabitur Iohannes
And his mother answering, said: Not so. But he shall be called John.
1:60. And in response, his mother said: “Not so. Instead, he shall be called John.”
1:60. And his mother answered and said, Not [so]; but he shall be called John.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
60 Елизавета, как пророчица (блаж. Феофилакт), по откровению от Духа Св., (Зигабен), объявила свое желание, чтобы сын ее был назван Иоанном. Но может быть, она и просто по своему соображению находила уместным дать своему сыну имя, означающее "благодатный дар Божий". Едва ли можно предполагать, что она в то время уже знала о воле Божией, изреченной через Ангела о том, какое имя будет носить ее сын (ст. 13).
Adam Clarke: Commentary on the Bible - 1831
1:60: Not so; but he shall be called John - This is the name which the angel desired should be given him, Luk 1:13, and of which Zacharias by writing had informed his wife. There is something very remarkable in the names of this family. Zachariah, זכריהו the memory or memorial of Jehovah; יהו yeho, at the end of the word, being contracted for יהוה Yehovah, as in many other names. Elisabeth, אליסבה the Sabbath or rest of my strong God: names probably given them by their parents, to point out some remarkable circumstance in their conception or birth. And John, which should always be written Jehochanan or Yehochanan, יהוחנן the grace or mercy of Jehovah: so named, because he was to go before and proclaim the God of all grace, and the mercy granted through him to a lost world. See Joh 1:29; see also Luk 3:16, and Mar 1:4.
Albert Barnes: Notes on the Bible - 1834
1:60: Shall be called John - This was the name which the angel had said should be given to him, of which Zechariah had probably informed Elizabeth by writing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:60: Not: Luk 1:13; Sa2 12:25; Isa 8:3; Mat 1:25
John Gill
1:60 And his mother answered and said,.... That is, Elisabeth:
not so, but he shall be called John; knowing that this was the name wherewith the angel said he should be called; either by divine revelation, she being filled with the Holy Ghost, Lk 1:41 or by information of her husband, who, doubtless, in writing, gave her an account of all that the angel had said unto him.
John Wesley
1:60 His mother said - Doubtless by revelation, or a particular impulse from God.
1:611:61: Եւ ասեն ցնա. Քանզի ո՛չ ոք է յազգի քում՝ որոյ կոչի անուն Յովհաննէս[984]։ [984] Ոմանք. Որոյ անուն կոչի Յով՛՛։
61 Նրան ասացին. «Սակայն քո ազգատոհմի մէջ չկայ մէկը, որի անունը Յովհաննէս լինի»:
61 Անոր ըսին թէ՝ ‘Քու ազգականներուդ մէջ մէկը չկայ, որ այս անունով կոչուի’։
Եւ ասեն ցնա. Քանզի ոչ ոք է յազգի քում, որոյ կոչի անուն Յովհաննէս:

1:61: Եւ ասեն ցնա. Քանզի ո՛չ ոք է յազգի քում՝ որոյ կոչի անուն Յովհաննէս[984]։
[984] Ոմանք. Որոյ անուն կոչի Յով՛՛։
61 Նրան ասացին. «Սակայն քո ազգատոհմի մէջ չկայ մէկը, որի անունը Յովհաննէս լինի»:
61 Անոր ըսին թէ՝ ‘Քու ազգականներուդ մէջ մէկը չկայ, որ այս անունով կոչուի’։
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1:6161: И сказали ей: никого нет в родстве твоем, кто назывался бы сим именем.
1:61  καὶ εἶπαν πρὸς αὐτὴν ὅτι οὐδείς ἐστιν ἐκ τῆς συγγενείας σου ὃς καλεῖται τῶ ὀνόματι τούτῳ.
1:61. καὶ (And) εἶπαν (they-said) πρὸς (toward) αὐτὴν (to-it) ὅτι (to-which-a-one,"Οὐδεὶς (Not-moreover-one) ἔστιν (it-be) ἐκ (out) τῆς (of-the-one) συγγενείας (of-a-together-kindreding-of) σου (of-thee) ὃς (which) καλεῖται (it-be-called-unto) τῷ (unto-the-one) ὀνόματι (unto-a-name) τούτῳ. (unto-the-one-this)
1:61. et dixerunt ad illam quia nemo est in cognatione tua qui vocetur hoc nomineAnd they said to her: There is none of thy kindred that is called by this name.
61. And they said unto her, There is none of thy kindred that is called by this name.
1:61. And they said to her, “But there is no one among your relatives who is called by that name.”
1:61. And they said unto her, There is none of thy kindred that is called by this name.
And they said unto her, There is none of thy kindred that is called by this name:

61: И сказали ей: никого нет в родстве твоем, кто назывался бы сим именем.
1:61  καὶ εἶπαν πρὸς αὐτὴν ὅτι οὐδείς ἐστιν ἐκ τῆς συγγενείας σου ὃς καλεῖται τῶ ὀνόματι τούτῳ.
1:61. et dixerunt ad illam quia nemo est in cognatione tua qui vocetur hoc nomine
And they said to her: There is none of thy kindred that is called by this name.
1:61. And they said to her, “But there is no one among your relatives who is called by that name.”
1:61. And they said unto her, There is none of thy kindred that is called by this name.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
61-62 Так как имена обычно давались новорожденным в честь отца или уважаемого родственника такие же, какие носили эти лица, то родственники и удивились желанию Елизаветы дать своему сыну необычное в ее родстве имя. Поэтому обратились к Захарии, объясняясь с ним знаками. Последнее выражение может указывать на то, что Захария перестал и слышать, а не только говорить. Иначе, не к чему было бы с ним объясняться знаками, как разговаривает обыкновенно с глухонемыми. О том, чтобы это объяснение происходило посредством писания (Богословский), здесь ничего не сказано.
Adam Clarke: Commentary on the Bible - 1831
1:61: None of thy kindred - As the Jewish tribes and families were kept sacredly distinct, it appears the very names of the ancestors were continued among their descendants, partly through reverence for them, and partly to avoid confusion in the genealogical tables, which, for the sake of distinguishing the inheritances, were carefully preserved in each of the families. It seems to be on this account that the neighbors and relatives objected to a name which had not before existed in any branch of the family.
Albert Barnes: Notes on the Bible - 1834
1:61: There is none of thy kindred ... - The Jewish tribes and families were kept distinct. To do this, and to avoid confusion in their genealogical tables, they probably gave only those names which were found among their ancestors. Another reason for this, common to all people, is the respect which is felt for honored parents and ancestors.
John Gill
1:61 And they said unto her,.... Her neighbours and relations, there is none of thy kindred that is called by this name; from whence it appears, that it was usual to give names to children after their ancestors, relations, and friends. The Persic version renders it, "in thine Israel there is not any one of this name": but this could not be true; for the name of Jochanan, or John, was a name very common among the Israelites, though not in Elisabeth's family, or her husband's.
1:621:62: Ակն արկէին հօրն նորա՝ թէ զի՞նչ կամիցի կոչել զնա։
62 Նշանացի ակնարկեցին նրա հօրը, թէ ի՛նչ կը կամենայ նրան կոչել:
62 Աչք ըրին անոր հօրը թէ ի՞նչ անունով կ’ուզէ որ անիկա կոչուի։
Ակնարկէին հօրն նորա թէ զի՛նչ կամիցի կոչել զնա:

1:62: Ակն արկէին հօրն նորա՝ թէ զի՞նչ կամիցի կոչել զնա։
62 Նշանացի ակնարկեցին նրա հօրը, թէ ի՛նչ կը կամենայ նրան կոչել:
62 Աչք ըրին անոր հօրը թէ ի՞նչ անունով կ’ուզէ որ անիկա կոչուի։
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1:6262: И спрашивали знаками у отца его, как бы он хотел назвать его.
1:62  ἐνένευον δὲ τῶ πατρὶ αὐτοῦ τὸ τί ἂν θέλοι καλεῖσθαι αὐτό.
1:62. ἐνένευον (They-were-nodding-in) δὲ (moreover) τῷ (unto-the-one) πατρὶ (unto-a-father) αὐτοῦ (of-it) τὸ (to-the-one) τί (to-what-one) ἂν (ever) θέλοι (it-may-determine) καλεῖσθαι (to-be-called-unto) αὐτό. (to-it)
1:62. innuebant autem patri eius quem vellet vocari eumAnd they made signs to his father, how he would have him called.
62. And they made signs to his father, what he would have him called.
1:62. Then they made signs to his father, as to what he wanted him to be called.
1:62. And they made signs to his father, how he would have him called.
And they made signs to his father, how he would have him called:

62: И спрашивали знаками у отца его, как бы он хотел назвать его.
1:62  ἐνένευον δὲ τῶ πατρὶ αὐτοῦ τὸ τί ἂν θέλοι καλεῖσθαι αὐτό.
1:62. innuebant autem patri eius quem vellet vocari eum
And they made signs to his father, how he would have him called.
1:62. Then they made signs to his father, as to what he wanted him to be called.
1:62. And they made signs to his father, how he would have him called.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:62: They made signs to his father - Who, it appears from this, was deaf as well as dumb; otherwise they might have asked him, and obtained his answer in this way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:62: Luk 1:22
John Gill
1:62 And they made signs to his father,.... Who was deaf, as well as dumb; otherwise there would have been no occasion to have signs made to him: and so the word used, in Lk 1:20 signifies both deaf and dumb. These signs were made by hands or head; for such used to be made to a dumb man. According to the canon (q), a dumb man nods, and "and is nodded", or "beckoned to": and which beckoning one of the commentators (r) says, is a sign which is expressed either by the hands or head. Such a method as these took with Zacharias, about the name of his son, is directed to in case of a father's deafness, in relation to knowing who is his firstborn; (s).
"father that is dumb, they search or examine him in the way they search for divorces; if he makes signs, or writes, that this is his firstborn, lo! this takes the double portion.
How he would have him called; by what name, Zacharias or John; and they were right in applying to him, to whom it most properly belonged, to give a name to his child,
(q) Misn. Gittin, c. 5. sect 7. (r) Bartenora in ib. (s) Maimon. Hitch. Nechalot, c. 2. sect. 15, & 4. 1.
Robert Jamieson, A. R. Fausset and David Brown
1:62 made signs--showing he was deaf, as well as dumb.
1:631:63: Եւ խնդրեաց տախտակ՝ գրեա՛ց եւ ասէ. Յովհա՛ննէս է անուն դորա։ Եւ զարմացան ամենեքին։
63 Իսկ նա մի տախտակ ուզեց եւ վրան գրեց. «Դրա անունը Յովհաննէս է»: Եւ բոլորը զարմացան:
63 Ան ալ տախտակ մը ուզեց ու գրեց. «Յովհաննէս է ատոր անունը»։ Ամէնքն ալ զարմացան։
Եւ խնդրեաց տախտակ, գրեաց եւ ասէ. Յովհաննէս է անուն դորա: Եւ զարմացան ամենեքին:

1:63: Եւ խնդրեաց տախտակ՝ գրեա՛ց եւ ասէ. Յովհա՛ննէս է անուն դորա։ Եւ զարմացան ամենեքին։
63 Իսկ նա մի տախտակ ուզեց եւ վրան գրեց. «Դրա անունը Յովհաննէս է»: Եւ բոլորը զարմացան:
63 Ան ալ տախտակ մը ուզեց ու գրեց. «Յովհաննէս է ատոր անունը»։ Ամէնքն ալ զարմացան։
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1:6363: Он потребовал дощечку и написал: Иоанн имя ему. И все удивились.
1:63  καὶ αἰτήσας πινακίδιον ἔγραψεν λέγων, ἰωάννης ἐστὶν ὄνομα αὐτοῦ. καὶ ἐθαύμασαν πάντες.
1:63. καὶ (And) αἰτήσας (having-appealed-unto) πινακίδιον (to-a-platelet) ἔγραψεν (it-scribed) λέγων (forthing,"Ἰωάνης (An-Ioanes) ἐστὶν (it-be) ὄνομα (a-name) αὐτοῦ. (of-it) καὶ (And) ἐθαύμασαν (they-marvelled-to," πάντες . ( all )
1:63. et postulans pugillarem scripsit dicens Iohannes est nomen eius et mirati sunt universiAnd demanding a writing table, he wrote, saying: John is his name. And they all wondered.
63. And he asked for a writing tablet, and wrote, saying, His name is John. And they marveled all.
1:63. And requesting a writing tablet, he wrote, saying: “His name is John.” And they all wondered.
1:63. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.
And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all:

63: Он потребовал дощечку и написал: Иоанн имя ему. И все удивились.
1:63  καὶ αἰτήσας πινακίδιον ἔγραψεν λέγων, ἰωάννης ἐστὶν ὄνομα αὐτοῦ. καὶ ἐθαύμασαν πάντες.
1:63. et postulans pugillarem scripsit dicens Iohannes est nomen eius et mirati sunt universi
And demanding a writing table, he wrote, saying: John is his name. And they all wondered.
1:63. And requesting a writing tablet, he wrote, saying: “His name is John.” And they all wondered.
1:63. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
63 Захария - вероятно, знаками - потребовал себе дощечку для письма; такие дощечки обыкновенно покрывались легким слоем воска и для писания на них употреблялись тонко очинённые палочки (и написал такие слова в русском переводе выражение legwn, т. е. такие слова - ср. 4Цар. X, 6. - оставлено без внимания). - Иоанн есть (esti - в русск. опущено) имя ему. Захария объявляет, что имя у младенца уже есть - оно дано ему Самим Богом (ст. 13). Это неожиданное совпадение имен, желаемых отцом с одной стороны и матерью - с другой, повергло спрашивавших в изумление.
Adam Clarke: Commentary on the Bible - 1831
1:63: A writing table - Πινακιδιον, a tablet, a diminutive of πιναξ, a table. "The boys in Barbary are taught to write upon a smooth thin board, slightly daubed over with whiting, which may be rubbed off or renewed at pleasure. Such probably (for the Jewish children use the same) was the little board, or writing table, as we render it Luk 1:63, that was called for by Zacharias." Shaw's Travels, p. 194. My old MS. considers the word as meaning the instrument of writing, rather than the tablet on which he wrote: and he aringe a poyntel, wroot seyinge, Joon is his name.
A thin board, made out of the pine tree, smeared over with wax, was used among the ancients; and to this the Anglo-Saxon version seems to refer, as it translates πινακιδιον, a wax board or cloth.
An intelligent friend has suggested a different mode of reading the 62nd and 63rd verses: Luk 1:62. And they asked his father how he would have him called? Luk 1:63. And he made signs for a writing table and wrote, His name is John: "For," says my friend, "the 64th verse proves his mouth was not opened, neither his tongue loosed, till after the child was named; therefore he could not ask for the table; and it is more reasonable that he, being dumb, should make signs, than that those should who had the use of their tongues." But, howsoever ingenious this may be, neither the words of the Greek text, nor their construction, will bear this version.
Albert Barnes: Notes on the Bible - 1834
1:63: He asked - That is, by signs.
A writing table - The table denoted by this word was usually made of wood and covered with wax. The ancients used to write on such tables, as they had not the use of paper. The instrument used for writing was an iron pen or style, by which they marked on the wax which covered the table. Sometimes the writing-table was made entirely of lead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:63: a: Pro 3:3; Isa 30:8; Jer 17:1; Hab 2:2
His: Luk 1:13, Luk 1:60
John Gill
1:63 And he asked for a writing table,.... That is, he made signs for one, for as yet he could not speak. The Persic version renders it "ink", and the Ethiopic, a book, and the Vulgate Latin, a notebook. The word signifies "a little table", such as they used to write not only "upon", but "in"; and was sometimes of brass (t), sometimes of wood, and sometimes of wax (u), on which they wrote with a style or pen,
and wrote, saying, his name is John: not that he must be, or shall be, so called; but this is his name, and no other; being what the angel had given him before his conception, and Zacharias now confirms:
and they marvelled all; they were astonished, not so much at the new name brought into the family, as at the agreement between Elisabeth and Zacharias in this point, when the latter was both deaf and dumb; they knowing nothing, as yet, of the angel's message to him,
(t) Haryocration. Lex. p. 244. (u) Alex. ab Alex. Genial. Dier. l. 2. c. 30.
Robert Jamieson, A. R. Fausset and David Brown
1:63 marvelled all--at his giving the same name, not knowing of any communication between them on the subject.
1:641:64: Եւ բացա՛ւ բերան նորա վաղվաղակի՝ եւ լեզու նորա, եւ խօսէր՝ եւ օրհնէ՛ր զԱստուած։
64 Եւ իսկոյն նրա բերանը բացուեց ու նրա լեզուն՝ նոյնպէս. եւ խօսում էր ու օրհնում Աստծուն:
64 Իսկոյն բացուեցաւ անոր բերանը ու անոր լեզուն եւ խօսեցաւ ու օրհնեց Աստուած։
Եւ բացաւ բերան նորա վաղվաղակի եւ լեզու նորա, եւ խօսէր եւ օրհնէր զԱստուած:

1:64: Եւ բացա՛ւ բերան նորա վաղվաղակի՝ եւ լեզու նորա, եւ խօսէր՝ եւ օրհնէ՛ր զԱստուած։
64 Եւ իսկոյն նրա բերանը բացուեց ու նրա լեզուն՝ նոյնպէս. եւ խօսում էր ու օրհնում Աստծուն:
64 Իսկոյն բացուեցաւ անոր բերանը ու անոր լեզուն եւ խօսեցաւ ու օրհնեց Աստուած։
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1:6464: И тотчас разрешились уста его и язык его, и он стал говорить, благословляя Бога.
1:64  ἀνεῴχθη δὲ τὸ στόμα αὐτοῦ παραχρῆμα καὶ ἡ γλῶσσα αὐτοῦ, καὶ ἐλάλει εὐλογῶν τὸν θεόν.
1:64. ἀνεῴχθη (It-was-opened-up) δὲ (moreover) τὸ (the-one) στόμα (a-mouth) αὐτοῦ (of-it) παραχρῆμα (beside-to-an-affording-to) καὶ (and) ἡ (the-one) γλῶσσα (a-tounge) αὐτοῦ, (of-it,"καὶ (and) ἐλάλει (it-was-speaking-unto) εὐλογῶν (goodly-fortheeing-unto) τὸν (to-the-one) θεόν. (to-a-Deity)
1:64. apertum est autem ilico os eius et lingua eius et loquebatur benedicens DeumAnd immediately his mouth was opened and his tongue loosed: and he spoke, blessing God.
64. And his mouth was opened immediately, and his tongue , and he spake, blessing God.
1:64. Then, at once, his mouth was opened, and his tongue loosened, and he spoke, blessing God.
1:64. And his mouth was opened immediately, and his tongue [loosed], and he spake, and praised God.
And his mouth was opened immediately, and his tongue [loosed], and he spake, and praised God:

64: И тотчас разрешились уста его и язык его, и он стал говорить, благословляя Бога.
1:64  ἀνεῴχθη δὲ τὸ στόμα αὐτοῦ παραχρῆμα καὶ ἡ γλῶσσα αὐτοῦ, καὶ ἐλάλει εὐλογῶν τὸν θεόν.
1:64. apertum est autem ilico os eius et lingua eius et loquebatur benedicens Deum
And immediately his mouth was opened and his tongue loosed: and he spoke, blessing God.
1:64. Then, at once, his mouth was opened, and his tongue loosened, and he spoke, blessing God.
1:64. And his mouth was opened immediately, and his tongue [loosed], and he spake, and praised God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
64 В этот момент разрешилась немота Захарии, конечно, по особому чудесному действию Божию: пророчество о рождении сына у Захарии теперь исполнилось - и имя младенцу было уже дано согласно с предсказанием Ангела (ст. XIII). Поэтому наказание с Захарии должно было быть снято, как и предуказано в 20-м ст. Точнее стих 64-й нужно перевести так: "открылись (anewcqh) тотчас уста его и разрешился - (здесь, очевидно, опущен глагол eluqh) - язык его... - Благословляя Бога. Здесь евангелист имеет в виду не то благословение, какое воссылал Захария в своей, следующей дальше песни, а то славословие, какое излилось из его уст тотчас по разрешении его немоты. Если бы Захария сказал в это время свою далее приведенную пророчественную речь о своем сыне, то чего бы присутствовавшим и другим, услышавшим о происшедшим при обрезании, выражать недоумение о будущей судьбе новорожденного младенца (ст. 66)?
Adam Clarke: Commentary on the Bible - 1831
1:64: The latter clause of the preceding verse should be joined with the beginning of this, as follows: And they marveled all, for his mouth was opened, etc. Every person must see the propriety of putting this clause, And they marveled all, to the beginning of the 64th verse, instead of leaving it at the end of the 63rd, as in the common version. The people did not wonder because Zacharias said, He shall be called John; but because he himself was that instant restored to the use of his speech.
And he spake, and praised God - In his nine months' silence, he had learned the proper use of his tongue; and God, whose power was discredited by it, is now magnified. Happy they who, in religious matters, only break silence in order to speak of the loving-kindness of the Lord!
Albert Barnes: Notes on the Bible - 1834
1:64: His mouth was opened ... - That is, he was enabled to speak. For nine months he had been mute, and it is probable that they supposed that he had been afflicted with a paralytic affection, and that he would not recover. Hence, their amazement when he spoke. For one act of disbelief all this calamity had come upon him, and it had not come without effect. With true gratitude he offered praise to God for the birth of a son, and for his restoration to the blessings of speech.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:64: his mouth: Luk 1:20; Exo 4:15, Exo 4:16; Psa 51:15; Jer 1:9; Eze 3:27, Eze 29:21, Eze 33:22; Mat 9:33; Mar 7:32-37
and he: Psa 30:7-12, Psa 118:18, Psa 118:19; Isa 12:1; Dan 4:34-37
John Gill
1:64 And his mouth was opened immediately,.... As soon as ever the child was named, and so all things accomplished which the angel had foretold,
and his tongue loosed; the impediments of speech were removed, and the use of his tongue and lips was restored unto him:
and he spake and praised God; for the safe delivery of his wife; for the birth of his son, the forerunner of Christ; for the conception of the Messiah; for God's gracious regards to his church and people, in these instances; and for the restoration of speech and hearing to himself, of which he had been some time deprived for his unbelief.
Robert Jamieson, A. R. Fausset and David Brown
1:64 mouth opened immediately--on thus palpably showing his full faith in the vision, for disbelieving which he had been struck dumb (Lk 1:13, Lk 1:20).
1:651:65: Եւ եղեւ ա՛հ ՚ի վերայ ամենեցուն որ լսէին զայս, եւ որ շուրջ բնակեալն էին զնոքօք. եւ ընդ ամենայն լեռնակողմնն Հրէաստանի, պատմէի՛ն ամենայն բանքս այսոքիկ[985]։ [985] Ոմանք. Բնակեալ էին... լեռնակողմն Հր՛՛։
65 Եւ ահ ընկաւ բոլորի մէջ, որ լսեցին այս, եւ նրանց մէջ, որ բնակւում էին նրանց շուրջը: Եւ Հրէաստանի ամբողջ լեռնակողմում այս բոլոր բաները պատմւում էին:
65 Վախ մը ինկաւ այն ամենուն վրայ՝ որոնք անոնց բոլորտիքը կը բնակէին։ Այս բաները Հրէաստանի բոլոր լեռնակողմը կը պատմուէր։
Եւ եղեւ ահ ի վերայ ամենեցուն որ լսէին զայս եւ որ շուրջ բնակեալն էին զնոքօք. եւ ընդ ամենայն լեռնակողմնն Հրէաստանի պատմէին ամենայն բանքս այսոքիկ:

1:65: Եւ եղեւ ա՛հ ՚ի վերայ ամենեցուն որ լսէին զայս, եւ որ շուրջ բնակեալն էին զնոքօք. եւ ընդ ամենայն լեռնակողմնն Հրէաստանի, պատմէի՛ն ամենայն բանքս այսոքիկ[985]։
[985] Ոմանք. Բնակեալ էին... լեռնակողմն Հր՛՛։
65 Եւ ահ ընկաւ բոլորի մէջ, որ լսեցին այս, եւ նրանց մէջ, որ բնակւում էին նրանց շուրջը: Եւ Հրէաստանի ամբողջ լեռնակողմում այս բոլոր բաները պատմւում էին:
65 Վախ մը ինկաւ այն ամենուն վրայ՝ որոնք անոնց բոլորտիքը կը բնակէին։ Այս բաները Հրէաստանի բոլոր լեռնակողմը կը պատմուէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:6565: И был страх на всех живущих вокруг них; и рассказывали обо всем этом по всей нагорной стране Иудейской.
1:65  καὶ ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς, καὶ ἐν ὅλῃ τῇ ὀρεινῇ τῆς ἰουδαίας διελαλεῖτο πάντα τὰ ῥήματα ταῦτα,
1:65. Καὶ (And) ἐγένετο ( it-had-became ) ἐπὶ (upon) πάντας ( to-all ,"φόβος (a-fearee,"τοὺς (to-the-ones) περιοικοῦντας ( to-housing-about-unto ) αὐτούς, (to-them,"καὶ (and) ἐν (in) ὅλῃ (unto-whole) τῇ (unto-the-one) ὀρινῇ (unto-jutted-belonged-to) τῆς (of-the-one) Ἰουδαίας (of-an-Ioudaia) διελαλεῖτο (it-was-being-spoken-through-unto) πάντα ( all ) τὰ (the-ones) ῥήματα (utterings-to) ταῦτα, (the-ones-these)
1:65. et factus est timor super omnes vicinos eorum et super omnia montana Iudaeae divulgabantur omnia verba haecAnd fear came upon all their neighbours: and all these things were noised abroad over all the hill country of Judea.
65. And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.
1:65. And fear fell upon all of their neighbors. And all these words were made known throughout all the hill country of Judea.
1:65. And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.
And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea:

65: И был страх на всех живущих вокруг них; и рассказывали обо всем этом по всей нагорной стране Иудейской.
1:65  καὶ ἐγένετο ἐπὶ πάντας φόβος τοὺς περιοικοῦντας αὐτούς, καὶ ἐν ὅλῃ τῇ ὀρεινῇ τῆς ἰουδαίας διελαλεῖτο πάντα τὰ ῥήματα ταῦτα,
1:65. et factus est timor super omnes vicinos eorum et super omnia montana Iudaeae divulgabantur omnia verba haec
And fear came upon all their neighbours: and all these things were noised abroad over all the hill country of Judea.
1:65. And fear fell upon all of their neighbors. And all these words were made known throughout all the hill country of Judea.
1:65. And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
65-66 Страх во всех жителях горной иудейской страны произвела необычайность совершившихся в семье Захарии происшествий: все понимали, что тут действовала высшая, божественная, сила. - Положили это на сердце своем - т. е. сделали предметом своих постоянных размышлений (1Цар. ХXI, 12). - Что будет - т. е. что же, при таких необычайных знамениях, можно нам ожидать от этого младенца? - И рука Господня была с ним. Точнее: ибо (у Тишенд. kai gar) рука Господня была с ним. Ев. этим хочет указать на те чудесные происшествия, какие имели место при рождении Иоанна и которые ясно свидетельствовали о том, что Господь посылает младенцу Свою особенную помощь. Это-то и возбуждало любопытство "слышавших".
Adam Clarke: Commentary on the Bible - 1831
1:65: And fear came - Seeing what they might have thought a paralytic affection so suddenly and effectually healed. Φοβος - This word certainly means in several places, religious fear or reverence; and in this sense it is used Act 9:31; Rom 3:18; Rom 13:7; Pe1 1:17; Pe1 2:18; Pe1 3:2. The meaning of it here is plainly this: The inhabitants of Hebron and its environs, who were well acquainted with the circumstances of Zacharias and Elisabeth, perceived that God had in a remarkable manner visited them; and this begot in their minds a more than ordinary reverence for the Supreme Being. Thus the salvation of one often becomes an instrument of good to the souls of many. The inhabitants of this hill country seem to have been an open, honest-hearted, generous people; who were easily led to acknowledge the interposition of God, and to rejoice in the comfort and welfare of each other. The people of the country are more remarkable for these qualities than those in towns and cities. The latter, through that evil communication which corrupts good manners, are generally profligate, selfish, regardless of God, and inattentive to the operation of his hands.
Albert Barnes: Notes on the Bible - 1834
1:65: And fear came ... - The word "fear" often denotes 'religious Rev_erence.' The remarkable circumstances attending the birth of John, and the fact that Zechariah was suddenly restored to speech, convinced them that God was there, and filled their minds with awe and veneration.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:65: fear: Luk 7:16; Act 2:43, Act 5:5, Act 5:11, Act 19:17; Rev 11:11
sayings: or, things
all the: Luk 1:39; Jos 10:6, Jos 10:40
Geneva 1599
1:65 And fear came on all that dwelt round about them: and all (d) these sayings were noised abroad throughout all the hill country of Judaea.
(d) All this which was said and done.
John Gill
1:65 And fear came on all that dwelt round about them,.... That is, the fear of God, an awful reverence of the divine majesty; they perceived the hand of God was in these things, and that these were effects of divine power; and which made very serious impressions upon their minds, and they thought, and spoke of them with great solemnity; see Acts 2:43.
and all these sayings were noised abroad throughout all the hill country of Judea: the several things relating to the appearance of the angel to Zacharias in the temple; his message to him; the striking him deaf and dumb; the conception of Elisabeth, who had been barren; the birth of her son; the unusual name given him; and the more unusual manner in which it was given; and the opening of Zacharias's mouth, and the loosening of his tongue upon this, were reported, and commonly talked of by all people to that part of Judea, where the parents of John dwelt.
Robert Jamieson, A. R. Fausset and David Brown
1:65 fear--religious awe; under the impression that God's hand was specially in these events (compare Lk 5:26; Lk 7:16; Lk 8:37).
1:661:66: Եւ եդին ամենեքեան որ լսէին՝ ՚ի սիրտս իւրեանց՝ եւ ասեն. Զի՞նչ լինիցի մանուկս այս։ Եւ ձե՛ռն Տեառն էր ընդ նմա[986]։ [986] Ոմանք. Որ լսէինն... եւ ասէին զի՛նչ։
66 Եւ բոլոր լսողները պահում էին իրենց սրտում այս ամէնը եւ ասում էին. «Արդեօք ի՞նչ կը լինի այս մանուկը»: Եւ Տիրոջ ձեռքը նրա հետ էր:
66 Բոլոր լսողները իրենց սրտերնուն մէջ կը խորհէին ու կ’ըսէին. «Արդեօք այս տղան ի՞նչ պիտի ըլլայ»։ Տէրոջը ձեռքը անոր հետ էր։
Եւ եդին ամենեքեան որ լսէին` ի սիրտս իւրեանց, եւ ասէին. Զի՞նչ լինիցի մանուկս այս: Եւ ձեռն Տեառն էր ընդ նմա:

1:66: Եւ եդին ամենեքեան որ լսէին՝ ՚ի սիրտս իւրեանց՝ եւ ասեն. Զի՞նչ լինիցի մանուկս այս։ Եւ ձե՛ռն Տեառն էր ընդ նմա[986]։
[986] Ոմանք. Որ լսէինն... եւ ասէին զի՛նչ։
66 Եւ բոլոր լսողները պահում էին իրենց սրտում այս ամէնը եւ ասում էին. «Արդեօք ի՞նչ կը լինի այս մանուկը»: Եւ Տիրոջ ձեռքը նրա հետ էր:
66 Բոլոր լսողները իրենց սրտերնուն մէջ կը խորհէին ու կ’ըսէին. «Արդեօք այս տղան ի՞նչ պիտի ըլլայ»։ Տէրոջը ձեռքը անոր հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
1:6666: Все слышавшие положили это на сердце своем и говорили: что будет младенец сей? И рука Господня была с ним.
1:66  καὶ ἔθεντο πάντες οἱ ἀκούσαντες ἐν τῇ καρδίᾳ αὐτῶν, λέγοντες, τί ἄρα τὸ παιδίον τοῦτο ἔσται; καὶ γὰρ χεὶρ κυρίου ἦν μετ᾽ αὐτοῦ.
1:66. καὶ (And) ἔθεντο ( they-had-placed ," πάντες ( all ) οἱ (the-ones) ἀκούσαντες ( having-heard ,"ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) αὐτῶν, (of-them) λέγοντες ( forthing ,"Τί (What-one) ἄρα (thus) τὸ (the-one) παιδίον (a-childlet) τοῦτο (the-one-this) ἔσται ; ( it-shall-be ?"καὶ (And) γὰρ (therefore) χεὶρ (a-hand) Κυρίου (of-Authority-belonged) ἦν (it-was) μετ' (with) αὐτοῦ. (of-it)
1:66. et posuerunt omnes qui audierant in corde suo dicentes quid putas puer iste erit etenim manus Domini erat cum illoAnd all they that had heard them laid them up in their heart, saying: What an one, think ye, shall this child be? For the hand of the Lord was with him.
66. And all that heard them laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him.
1:66. And all those who heard it stored it up in their heart, saying: “What do you think this boy will be?” And indeed, the hand of the Lord was with him.
1:66. And all they that heard [them] laid [them] up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
And all they that heard [them] laid [them] up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him:

66: Все слышавшие положили это на сердце своем и говорили: что будет младенец сей? И рука Господня была с ним.
1:66  καὶ ἔθεντο πάντες οἱ ἀκούσαντες ἐν τῇ καρδίᾳ αὐτῶν, λέγοντες, τί ἄρα τὸ παιδίον τοῦτο ἔσται; καὶ γὰρ χεὶρ κυρίου ἦν μετ᾽ αὐτοῦ.
1:66. et posuerunt omnes qui audierant in corde suo dicentes quid putas puer iste erit etenim manus Domini erat cum illo
And all they that had heard them laid them up in their heart, saying: What an one, think ye, shall this child be? For the hand of the Lord was with him.
1:66. And all those who heard it stored it up in their heart, saying: “What do you think this boy will be?” And indeed, the hand of the Lord was with him.
1:66. And all they that heard [them] laid [them] up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:66: What manner of child shall this be! - As there have been so many extraordinary things in his conception and birth, surely God has designed him for some extraordinary purpose. These things they laid up in their heart, patiently waiting to see what God would work.
The hand of the Lord was with him - God defended and prospered him in all things, and the prophetic spirit began to rest upon him.
Albert Barnes: Notes on the Bible - 1834
1:66: What manner of child ... - Such were the remarkable circumstances of his birth that they apprehended that he would be distinguished as a prophet, or that great events would result from his life.
The hand of the Lord was with him - The word "hand" is used to denote "aid, protection, favor." We stretch out the hand to aid those whom we wish to help. The expression here means that God "aided" him, "protected" him, or showed him favor. Some think that these words are a part of the speech of the neighbors - "What manner of child shall this be? God is so evidently with him!"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:66: laid: Luk 2:19, Luk 2:51, Luk 9:44; Gen 37:11; Psa 119:11
And the: Luk 1:80, Luk 2:40; Gen 39:2; Jdg 13:24, Jdg 13:25; Sa1 2:18, Sa1 16:18; Kg1 18:46; Psa 80:17; Psa 89:21; Act 11:21
Geneva 1599
1:66 And all they that heard [them] (e) laid [them] up in their hearts, saying, What manner of child shall this be! And the (f) hand of the Lord was with him.
(e) Thought upon them diligently and earnestly, and as it were, printed them in their hearts.
(f) That is, the present favour of God, and a singular type of virtue appeared in him.
John Gill
1:66 And all they that heard them,.... The above things, laid them up in their hearts; treasured them up in their memories, and often thought of them in their minds, what should be the meaning, and what would be the issue of them:
saying, what manner of child shall this be? what will he be, or come to? and what is it that he shall do? surely he must be designed in providence to be put into some high station, and some eminent work and service; since so many, and such great things, have gone before, and attended his birth:
and the hand of the Lord was with him; which may intend the special care, and peculiar providence of God in preserving his life, giving him health, causing him to grow strong and robust, and in stature of body, and in endowments of mind; and also the communications of grace unto him, and the gracious presence of God with him, so soon as he was capable of enjoying them; as likewise a spirit of prophecy, which is sometimes signified by the hand of the Lord; and the extraordinary gifts of the Spirit, which, in process of time, appeared in him, qualifying him for his high office and work: the hand of the Lord, with the Jews, is the Holy Ghost: thus they interpret 1Chron 28:19 "all in writing", this is the "Masora"; "from the hand of the Lord", , "this is the Holy Ghost". (w).
(w) T. Hieros. Megilla, fol. 70. 1.
John Wesley
1:66 The hand of the Lord - The peculiar power and blessing of God.
Robert Jamieson, A. R. Fausset and David Brown
1:66 hand of the Lord was with him--by special tokens marking him out as one destined to some great work (3Kings 18:46; 4Kings 3:15; Acts 11:21).
1:671:67: Եւ Զաքարիա հայր նորա լցա՛ւ Հոգւով Սրբով, մարգարեացաւ եւ ասէ.
67 Զաքարիան՝ նրա հայրը, Սուրբ Հոգով լցուեց, մարգարէացաւ եւ ասաց.
67 Անոր հայրը Զաքարիա՝ Սուրբ Հոգիով լեցուած՝ մարգարէացաւ ու ըսաւ.
Եւ Զաքարիա հայր նորա լցաւ Հոգւով Սրբով, մարգարէացաւ եւ ասէ:

1:67: Եւ Զաքարիա հայր նորա լցա՛ւ Հոգւով Սրբով, մարգարեացաւ եւ ասէ.
67 Զաքարիան՝ նրա հայրը, Սուրբ Հոգով լցուեց, մարգարէացաւ եւ ասաց.
67 Անոր հայրը Զաքարիա՝ Սուրբ Հոգիով լեցուած՝ մարգարէացաւ ու ըսաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:6767: И Захария, отец его, исполнился Святаго Духа и пророчествовал, говоря:
1:67  καὶ ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν λέγων,
1:67. Καὶ (And) Ζαχαρίας (a-Zacharias) ὁ (the-one) πατὴρ (a-father) αὐτοῦ (of-it) ἐπλήσθη (it-was-repleted) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged) καὶ (and) ἐπροφήτευσεν (it-declared-before-of) λέγων (forthing,"
1:67. et Zaccharias pater eius impletus est Spiritu Sancto et prophetavit dicensAnd Zachary his father was filled with the Holy Ghost. And he prophesied, saying:
67. And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
1:67. And his father Zechariah was filled with the Holy Spirit. And he prophesied, saying:
1:67. And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
And his father Zacharias was filled with the Holy Ghost, and prophesied, saying:

67: И Захария, отец его, исполнился Святаго Духа и пророчествовал, говоря:
1:67  καὶ ζαχαρίας ὁ πατὴρ αὐτοῦ ἐπλήσθη πνεύματος ἁγίου καὶ ἐπροφήτευσεν λέγων,
1:67. et Zaccharias pater eius impletus est Spiritu Sancto et prophetavit dicens
And Zachary his father was filled with the Holy Ghost. And he prophesied, saying:
1:67. And his father Zechariah was filled with the Holy Spirit. And he prophesied, saying:
1:67. And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
67 Речь Захарии, по-видимому, относится к тому времени, когда в народе иудейском пробудился особый интерес к личности сына Захарии (ст. 66). В этой речи Захария говорит как священник - это первое. Затем, он во многом напоминает собою и ветхозаветных пророков, предсказывавших о пришествии Мессии, особенно же Исаию (ХL гл.) и Малахию (III и IV-я гл.). Кроме того, Захария повторяет мысли псалмов CXXXI, ХL, LXXI, CV. - Пророчествовал. Это слово обозначает не одни только предсказания, а вдохновенную речь вообще (ср. 1Цар. X, 10; 1 Kop XII, 10). Речь Захарии с удобством делится на три части: в первой части Захария прославляет Бога за послание в мир Мессии и за спасение Израиля (68-75). Во второй - пророчествует о назначении сына своего - быть Предтечею Господа (76-77) и, наконец, в третьей (78-79) - снова обращается к личности Мессии и в величественных чертах изображает как Его пришествие к людям, так и блага, какие Он дарует людям (ср. Богословский с. 290).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, 69 And hath raised up a horn of salvation for us in the house of his servant David; 70 As he spake by the mouth of his holy prophets, which have been since the world began: 71 That we should be saved from our enemies, and from the hand of all that hate us; 72 To perform the mercy promised to our fathers, and to remember his holy covenant; 73 The oath which he sware to our father Abraham, 74 That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, 75 In holiness and righteousness before him, all the days of our life. 76 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; 77 To give knowledge of salvation unto his people by the remission of their sins, 78 Through the tender mercy of our God; whereby the dayspring from on high hath visited us, 79 To give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. 80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.

We have here the song wherewith Zacharias praised God when his mouth was opened; in it he is said to prophesy (v. 67), and so he did in the strictest sense of prophesying; for he foretold things to come concerning the kingdom of the Messiah, to which all the prophets bear witness. Observe,

I. How he was qualified for this: He was filled with the Holy Ghost, was endued with more than ordinary measures and degrees of it, for this purpose; he was divinely inspired. God not only forgave him his unbelief and distrust (which was signified by discharging him from the punishment of it), but, as a specimen of the abounding of grace towards believers, he filled him with the Holy Ghost, and put this honour upon him, to employ him for his honour.

II. What the matter of his song was. Here is nothing said of the private concerns of his own family, the rolling away of the reproach from it and putting of a reputation upon it, by the birth of this child, though, no doubt, he found a time to give thanks to God for this, with his family; but in this song he is wholly taken up with the kingdom of the Messiah, and the public blessings to be introduced by it. He could have little pleasure in this fruitfulness of his vine, and the hopefulness of his olive-plant, if herein he had not foreseen the good of Jerusalem, peace upon Israel, and blessings on both out of Zion, Ps. cxxviii. 3, 5, 6. The Old-Testament prophesies are often expressed in praises and new songs, so is the beginning of New-Testament prophecy: Blessed be the Lord God of Israel. The God of the whole earth shall he be called; yet Zacharias, speaking of the work of redemption, called him the Lord God of Israel, because to Israel the prophecies, promises, and types, of the redemption had hitherto been given, and to them the first proffers and proposals of it were now to be made. Israel, as a chosen people, was a type of the elect of God out of all nations, whom God had a particular eye to, in sending the Saviour; and therefore he is therein called the Lord God of Israel.

Now Zacharias here blesses God,

1. For the work of salvation that was to be wrought out by the Messiah himself, v. 68-75. This it is that fills him, when he is filled with the Holy Ghost, and it is that which all who have the Spirit of Christ are full of.

(1.) In sending the Messiah, God has made a gracious visit to his people, whom for many ages he had seemed to neglect, and to be estranged from; he hath visited them as a friend, to take cognizance of their case. God is said to have visited his people in bondage when he delivered them (Exod. iii. 16; iv. 31), to have visited his people in famine when he gave them bread, Ruth i. 6. He had often sent to them by his prophets, and had still kept up a correspondence with them; but now he himself made them a visit.

(2.) He has wrought out redemption for them: He has redeemed his people. This was the errand on which Christ came into the world, to redeem those that were sold for sin, and sold under sin; even God's own people, his Israel, his son, his first-born, his free-born, need to be redeemed, and are undone if they be not. Christ redeems them by price out of the hands of God's justice, and redeems them by power out of the hands of Satan's tyranny, as Israel out of Egypt.

(3.) He has fulfilled the covenant of royalty made with the most famous Old-Testament prince, that is, David. Glorious things had been said of his family, that on him, as a mighty one, help should be laid, that his horn should be exalted, and his seed perpetuated, Ps. lxxxix. 19, 20, 24, 29. But that family had been long in a manner cast off and abhorred, Ps. lxxxix. 38. Now here it is glorified in, that, according to the promise, the horn of David should again be made to bud; for, Ps. cxxxii. 17, he hath raised up a horn of salvation for us in the house of his servant David (v. 69), there, where it was promised and expected to arise. David is called God's servant, not only as a good man, but as a king that ruled for God; and he was an instrument of the salvation of Israel, by being employed in the government of Israel; so Christ is the author of eternal redemption to those only that obey him. There is in Christ, and in him only, salvation for us, and it is a horn of salvation; for, [1.] It is an honourable salvation. It is raised up above all other salvations, none of which are to be compared with it: in it the glory both of the Redeemer and of the redeemed are advanced, and their horn exalted with honour. [2.] It is a plentiful salvation. It is a cornucopia--a horn of plenty, a salvation in which we are blessed with spiritual blessings, in heavenly things, abundantly. [3.] It is a powerful salvation: the strength of the beast is in his horn. He has raised up such a salvation as shall pull down our spiritual enemies, and protect us from them. In the chariots of this salvation the Redeemer shall go forth, and go on, conquering and to conquer.

(4.) He has fulfilled all the precious promises made to the church by the most famous Old-Testament prophets (v. 70): As he spoke by the mouth of his holy prophets. His doctrine of salvation by the Messiah is confirmed by an appeal to the prophets, and the greatness and importance of that salvation thereby evidenced and magnified; it is the same that they spoke of, which therefore ought to be expected and welcomed; it is what they enquired and searched diligently after (1 Pet. i. 10, 11), which therefore ought not to be slighted or thought meanly of. God is now doing that which he has long ago spoken of; and therefore be silent, O all flesh, before him, and attend to him. See, [1.] How sacred the prophecies of this salvation were. The prophets who delivered them were holy prophets, who durst not deceive and who aimed at promoting holiness among men; and it was the holy God himself that spoke by them. [2.] How ancient they were: ever since the world began. God having promised, when the world began, that the Seed of the woman should break the serpent's head, that promise was echoed to when Adam called his wife's name Eve-Life, for the sake of that Seed of hers; when Eve called her first son Cain, saying, I have gotten a man from the Lord, and another son, Seth, settled; when Noah was called rest, and foretold that God should dwell in the tents of Shem. And it was not long after the new world began in Noah that the promise was made to Abraham that in his Seed the nations of the earth should be blessed. [3.] What a wonderful harmony and concert we perceive among them. God spoke the same thing by them all, and therefore it is said to be dia stomatos, not by the mouths, but by the mouth, of the prophets, for they all speak of Christ as it were with one mouth.

Now what is this salvation which was prophesied of?

First, It is a rescue from the malice of our enemies; it is soterian ex echthron hemon--a salvation out of our enemies, from among them, and out of the power of them that hate us (v. 71); it is a salvation from sin, and the dominion of Satan over us, both by corruptions within and temptations without. The carnal Jews expected to be delivered from under the Roman yoke, but intimation was betimes given that it should be a redemption of another nature. He shall save his people from their sins, that they may not have dominion over them, Matt. i. 21.

Secondly, It is a restoration to the favour of God; it is to perform the mercy promised to our forefathers, v. 72. The Redeemer shall not only break the head of the serpent that was the author of our ruin, but he shall re-instate us in the mercy of God and re-establish us in his covenant; he shall bring us as it were into a paradise again, which was signified by the promises made to the patriarchs, and the holy covenant made with them, the oath which he sware to our father Abraham, v. 73. Observe, 1. That which was promised to the fathers, and is performed to us, is mercy, pure mercy; nothing in it is owing to our merit (we deserve wrath and the curse), but all to the mercy of God, which designed us grace and life: ex mero motu--of his own good pleasure, he loved us because he would love us. 2. God herein had an eye to his covenant, his holy covenant, that covenant with Abraham: I will be a God to thee and thy seed. This his seed had really forfeited by their transgressions; this he seemed to have forgotten in the calamities brought upon them; but he will now remember it, will make it appear that he remembers it, for upon that are grounded all his returns of mercy: Lev. xxvi. 42, Then will I remember my covenant.

Thirdly, It is a qualification for, and an encouragement to, the service of God. Thus was the oath he sware to our Father Abraham, That he would give us power and grace to serve him, in an acceptable manner to him and a comfortable manner to ourselves, v. 74, 75. Here seems to be an allusion to the deliverance of Israel out of Egypt, which, God tells Moses, was in pursuance of the covenant he made with Abraham (Exod. iii. 6-8), and that this was the design of his bringing them out of Egypt, that they might serve God upon this mountain, Exod. iii. 12. Note, The great design of gospel grace is not to discharge us from, but to engage us to, and encourage us in, the service of God. Under this notion Christianity was always to be looked upon, as intended to make us truly religious, to admit us into the service of God, to bind us to it, and to quicken us in it. We are therefore delivered from the iron yoke of sin, that our necks may be put under the sweet and easy yoke of the Lord Jesus. The very bonds which he has loosed do bind us faster unto him, Ps. cxvi. 16. We are hereby enabled, 1. To serve God without fear--aphobos. We are therefore put into a state of holy safety that we might serve God with a holy security and serenity of mind, as those that are quiet from the fears of evil. God must be served with a filial fear, a reverent obedient fear, an awakening quickening fear, but not with a slavish fear, like that of the slothful servant, who represented him to himself as a hard master, and unreasonable; not with that fear that has torment and amazement in it; not with the fear of a legal spirit; a spirit of bondage, but with the boldness of an evangelical spirit, a spirit of adoption. 2. To serve him in holiness and righteousness, which includes the whole duty of man towards God and our neighbour. It is both the intention and the direct tendency of the gospel to renew upon us that image of God in which man was at first made, which consisted in righteousness and true holiness, Ps. l. 14. 3. To serve him, before him, in the duties of his immediate worship, wherein we present ourselves before the Lord, to serve him as those that have an eye always upon him, and see his eye always upon us, upon our inward man, that is serving him before him. 4. To serve him all the days of our life. The design of the gospel is to engage us in constancy and perseverance in the service of God, by showing us how much depends upon our not drawing back, and by showing us how Christ loved us to the end, and thereby engaged us to love him to the end.

2. He blessed God for the work of preparation for this salvation, which was to be done by John Baptist (v. 76): Thou child, though now but a child of eight days' old, shalt be called the prophet of the Highest. Jesus Christ is the Highest, for he is God over all, blessed for evermore (Rom. ix. 5), equal with the Father. John Baptist was his prophet, as Aaron was Moses's prophet (Exod. vii. 1); what he said was as his mouth, what he did was as his harbinger. Prophecy had now long ceased, but in John it revived, as it had done in Samuel, who was born of an aged mother, as John was, after a long cessation. John's business was,

(1.) To prepare people for the salvation, by preaching repentance and reformation as great gospel duties: Thou shalt go before the face of the Lord, and but a little before him, to prepare his ways, to call people to make room for him, and get ready for his entertainment. Let every thing that may obstruct his progress, or embarrass it, or hinder people from coming to him, be taken away: see Isa. xl. 3, 4. Let valleys be filled, and hills be brought low.

(2.) To give people a general idea of the salvation, that they might know, not only what to do, but what to expect; for the doctrine he preached was that the kingdom of heaven is at hand. There are two things in which you must know that this salvation consists:--

[1.] The forgiveness of what we have done amiss. It is salvation by the remission of sins, those sins which stand in the way of the salvation, and by which we are all become liable to ruin and condemnation, v. 77. John Baptist gave people to understand that, though their case was sad, by reason of sin, it was not desperate, for pardon might be obtained through the tender mercy of our God (the bowels of mercy, so the word is): there was nothing in us but a piteous case to recommend us to the divine compassion.

[2.] Direction to do better for the time to come. The gospel salvation not only encourages us to hope that the works of darkness shall be forgiven us, but sets up a clear and true light, by which we may order our steps aright. In it the day-spring hath visited us from on high (v. 78); and this also is owing to the tender mercy of our God. Christ is anatole--the morning Light, the rising Sun, Mal. iv. 2. The gospel brings light with it (John iii. 19), leaves us not to wander in the darkness of Pagan ignorance, or in the moonlight of the Old-Testament types or figures, but in it the day dawns; in John Baptist it began to break, but increased apace, and shone more and more to the perfect day. We have as much reason to welcome the gospel day who enjoy it as those have to welcome the morning who had long waited for it. First, The gospel is discovering; it shows us that which before we were utterly in the dark about (v. 79); it is to give light to them that sit in darkness, the light of the knowledge of the glory of God in the face of Jesus Christ; the day-spring visited this dark world to lighten the Gentiles, Acts xxvi. 18. Secondly, It is reviving; it brings light to them that sit in the shadow of death, as condemned prisoners in the dungeon, to bring them the tidings of a pardon, at least of a reprieve and opportunity of procuring a pardon; it proclaims the opening of the prison (Isa. lxi. 1), brings the light of life. How pleasant is that light! Thirdly, It is directing; it is to guide our feet in the way of peace, into that way which will bring us to peace at last. It is not only a light to our eyes, but a light to our feet (Ps. cxix. 105); it guides us into the way of making our peace with God, of keeping up a comfortable communion; that way of peace which as sinners we have wandered from and have not known (Rom. iii. 17), nor could ever have known of ourselves.

In the last verse, we have short account of the younger years of John Baptist. Though he was the son of a priest, he did not, like Samuel, go up, when he was a child, to minister before the Lord; for he was to prepare the way for a better priesthood. But we are here told,

1. Of his eminence as to the inward man: The child grew in the capacities of his mind, much more than other children; so that he waxed strong in the spirit; had a strong judgment and strong resolution. Reason and conscience (both which are the candle of the Lord) were so strong in him that he had the inferior faculties of appetite and passion in complete subjection betimes. By this it appeared that he was betimes filled with the Holy Ghost; for those that are strong in the Lord are strong in spirit.

2. Of his obscurity as to the outward man: He was in the deserts; not that he lived a hermit; cut off from the society of men. No, we have reason to think that he went up to Jerusalem at the feasts, and frequented the synagogues on the sabbath day, but his constant residence was in some of those scattered houses that were in the wilderness of Zuph or Maon, which we read of in the story of David. There he spent most of his time, in contemplation and devotion, and had not his education in the schools, or at the feet of the rabbin. Note, Many a one is qualified for great usefulness, who yet is buried alive; and many are so long buried who are designed, and are thereby in the fitting, for so much greater usefulness at last; as John Baptist, who was in the desert only till the day of his showing to Israel, when he was in the thirtieth year of his age. Note, There is a time fixed for the showing of those favours to Israel which are reserved; the vision of them is for an appointed time, and at the end it shall speak, and shall not lie.
Adam Clarke: Commentary on the Bible - 1831
1:67: Zacharias - prophesied - The word prophesy is to be taken here in its proper acceptation, for the predicting or foretelling future events.
Zacharias speaks, not only of what God had already done, but also of what he was about to do, in order to save a lost world.
Albert Barnes: Notes on the Bible - 1834
1:67: Filled with the Holy Ghost - See Luk 1:15.
And prophesied - The word "prophesy" means:
1. To foretell future events.
2. To celebrate the praises of God (see Sa1 10:5-6; Kg1 18:29); then to,
3. Teach or preach the gospel, etc. See the notes at Rom 12:6.
This song of Zechariah partakes of all. It is principally employed in the praises of God, but it also predicts the future character and preaching of John.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:67: filled: Luk 1:15, Luk 1:41; Num 11:25; Sa2 23:2; Joe 2:28; Pe2 1:21
Geneva 1599
1:67 (7) And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,
(7) John, having just been born, by the authority of the Holy Spirit is appointed to his office.
John Gill
1:67 And his father Zacharias was filled with the Holy Ghost,.... With a spirit of prophecy, as his wife Elisabeth had been before, Lk 1:41.
and prophesied saying; the following things, relating to the Messiah, his incarnation and redemption by him; to the accomplishing of the covenant, oath, promise and mercy of God to his people; and to his son, the forerunner of Christ; and to his work and office, in the various parts and branches of it, which he should perform. Whence it appears, that the following song is of divine inspiration; and that Zacharias spake it as he was moved by the Holy Ghost, as the prophets of old did.
John Wesley
1:67 And Zacharias prophesied - Of things immediately to follow. But it is observable, he speaks of Christ chiefly; of John only, as it were, incidentally.
1:681:68: Օրհնեա՛լ Տէր Աստուած Իսրայէլի, զի յա՛յց ել մեզ՝ եւ արար փրկութիւն ժողովրդեան իւրում[987]։ [987] Ոմանք. Ժողովրդեան իւրոյ։
68 «Օրհնեալ է Իսրայէլի Տէր Աստուածը որ այցի եկաւ մեզ եւ փրկութիւն բերեց իր ժողովրդին:
68 «Օրհնեալ ըլլայ Իսրայէլին Տէր Աստուածը, որ այցելութեան ելաւ եւ իր ժողովուրդին փրկութիւն ըրաւ։
Օրհնեալ Տէր Աստուած Իսրայելի, զի յայց ել մեզ, եւ արար փրկութիւն ժողովրդեան իւրում:

1:68: Օրհնեա՛լ Տէր Աստուած Իսրայէլի, զի յա՛յց ել մեզ՝ եւ արար փրկութիւն ժողովրդեան իւրում[987]։
[987] Ոմանք. Ժողովրդեան իւրոյ։
68 «Օրհնեալ է Իսրայէլի Տէր Աստուածը որ այցի եկաւ մեզ եւ փրկութիւն բերեց իր ժողովրդին:
68 «Օրհնեալ ըլլայ Իսրայէլին Տէր Աստուածը, որ այցելութեան ելաւ եւ իր ժողովուրդին փրկութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:6868: благословен Господь Бог Израилев, что посетил народ Свой и сотворил избавление ему,
1:68  εὐλογητὸς κύριος ὁ θεὸς τοῦ ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῶ λαῶ αὐτοῦ,
1:68. Εὐλογητὸς ( Goodly-fortheeable ) Κύριος ( Authority-belonged ) ὁ ( the-one ) θεὸς ( a-Deity ) τοῦ ( of-the-one ) Ἰσραήλ , ( of-an-Israel ,"ὅτι (to-which-a-one) ἐπεσκέψατο ( it-scouted-upon ) καὶ (and) ἐποίησεν (it-did-unto) λύτρωσιν ( to-an-en-loosing ) τῷ ( unto-the-one ) λαῷ ( unto-a-people ) αὐτοῦ , ( of-it )
1:68. benedictus Deus Israhel quia visitavit et fecit redemptionem plebi suaeBlessed be the Lord God of Israel: because he hath visited and wrought the redemption of his people.
68. Blessed the Lord, the God of Israel; For he hath visited and wrought redemption for his people,
1:68. “Blessed is the Lord God of Israel. For he has visited and has wrought the redemption of his people.
1:68. Blessed [be] the Lord God of Israel; for he hath visited and redeemed his people,
Blessed [be] the Lord God of Israel; for he hath visited and redeemed his people:

68: благословен Господь Бог Израилев, что посетил народ Свой и сотворил избавление ему,
1:68  εὐλογητὸς κύριος ὁ θεὸς τοῦ ἰσραήλ, ὅτι ἐπεσκέψατο καὶ ἐποίησεν λύτρωσιν τῶ λαῶ αὐτοῦ,
1:68. benedictus Deus Israhel quia visitavit et fecit redemptionem plebi suae
Blessed be the Lord God of Israel: because he hath visited and wrought the redemption of his people.
1:68. “Blessed is the Lord God of Israel. For he has visited and has wrought the redemption of his people.
1:68. Blessed [be] the Lord God of Israel; for he hath visited and redeemed his people,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
68 Захария прославляет Бога за спасение народа Израильского, которое он представляет себе уже наступившим, так как в новорожденном сыне своем он видит Предтечу Мессии, а спасение-то и должен был совершить Мессия. - Посетил (epeskeyato), т. е. воззрел, обратил Свой милостивый взор (ср. Деян XV, 14) и сотворил избавление ему (правильнее: Народу Своему. Последнее выражение неправильно в русск. перев. отнесено к глаголу: "посетил", который стоит совершенно самостоятельно). Под избавлением или искуплением (lutrwsiV) Захария прежде всего, конечно, понимает политическое освобождение народа (ср. Лк XXIV, 21), но затем, несомненно, ему было не чуждо и представление о духовном возрождении народа, которое также входило в понятие о мессианском спасении (ср. ст. 71).
Adam Clarke: Commentary on the Bible - 1831
1:68: Blessed be the Lord God of Israel; for, etc. - Zacharias praises God for two grand benefits which he had granted to his people. 1. He has visited them. 2. He has ransomed them.
1. He speaks by the spirit of prophecy, which calls things that are not, as though they were; because they are absolutely determined by the Most High, and shall be all fulfilled in their season. God visits his people in the incarnation of Jesus Christ; therefore this Christ is called by him, Κυριος ὁ Θεος, Jehovah the God of Israel. Here the highest and most glorious character of the Supreme Being is given to Christ.
2. This God redeems his people: it is for this end that he visits them. His soul is about to be made a sacrifice for sin: he becomes flesh, that he may suffer and die for the sin of the world. God, by taking upon him the nature of man, has redeemed that nature from eternal ruin.
He hath - redeemed - Εποιησε λυτρωσιν, he hath made a ransom - laid down the ransom price. Λυτροω signifies particularly to ransom a captive from the enemy, by paying a price. The following remarkable passage from Josephus, Ant. b. xiv. c. 14, sect. 1, fully illustrates this meaning of the original. "Herod, not knowing what had happened to his brother, hastened λυτρωσασθαι, to ransom him from the enemy, and was willing to pay λυτρον ὑπερ αυτου, a ransom for him, to the amount of three hundred talents." Sinners are fallen into the hands of their enemies, and are captives to sin and death. Jesus ransoms them by his own blood, and restores them to life, liberty, and happiness. This truth the whole Bible teaches: this truth God has shown in certain measures, even to those nations who have not been favored with the light of his written word: for Christ is that true light, which enlightens every man that cometh into the world.
How astonishing is the following invocation of the Supreme Being, (translated from the original Sanscreet by Dr. C. Wilkins), still existing on a stone, in a cave near she ancient city of Gya, in the East Indies!
"The Deity, who is the Lord, the possessor of all, appeared in this ocean of natural beings, at the beginning of the Kalee Yoog (the age of contention and baseness). He who is omnipresent and everlastingly to be contemplated, the Supreme Being, the Eternal One, the Divinity worthy to be adored - Appeared here with a Portion of his Divine Nature. Reverence be unto thee in the form of (a) Bood-dha! Reverence be unto the Lord of the earth! Reverence be unto thee, an Incarnation of the Deity, and the Eternal One! Reverence be unto thee, O God, in the form of the God of mercy; the dispeller of pain and trouble, the Lord of all things, the Deity who overcometh the sins of the Kalee Yoog; the guardian of the universe, the emblem of mercy toward those who serve thee - (b) O'M! the possessor of all things in Vital Form! Thou art (c) Brahma, Veeshnoo, and Mahesa! Thou art Lord of the universe! Thou art under the form of all things, movable and immovable, the possessor of the whole! and thus I adore thee. Reverence be unto the Bestower Of Salvation, and the Ruler of the faculties! Reverence be unto thee, the Destroyer of the Evil Spirit! O Damordara, (d) show me favor! I adore thee, who art celebrated by a thousand names, and under various forms, in the shape of Bood-dha, the God of Mercy! Be propitious, O Most High God!" - Asiatic Researches, vol. i. pp. 284, 285.
(a) Bood-dha. The name of the Deity, as author of happiness.
(b) O'M. A mystic emblem of the Deity, forbidden to be pronounced but in silence. It is a syllable formed of the Sanscreet letters a, o o, which in composition coalesce, and make o, and the nasal consonant m. The first letter stands for the Creator, the second for the Preserver and the third for the Destroyer. It is the same among the Hindoos as יהוה Yehovah is among the Hebrews.
(c) Brahma, the Deity in his creative quality. Veeshnoo, he who filleth all space, the Deity in his preserving quality. Mahesa, the Deity in his destroying quality. This is properly the Hindoo Trinity: for these three names belong to the same Being. See the notes to the Bhagvat Geeta.
(d) Damordara, or Darmadeve, the Indian God of Virtue.
Albert Barnes: Notes on the Bible - 1834
1:68: Blessed - See the notes at Mat 5:3.
Hath visited - The word here rendered "visited" means properly "to look upon;" then to look upon in order "to know the state of anyone;" then to visit for the purpose of "aiding those who need aid," or alleviating misery. Compare Mat 25:43. In this sense it is used here. God "looked upon" the world - he saw it miserable - he came to relieve it, and brought salvation.
And redeemed - That is, was "about to redeem," or had given the pledge that he "would redeem." This was spoken under the belief that the Messiah, "the Redeemer," was about to appear, and would certainly accomplish his work. The literal translation of this passage is, "He hath made a "ransom" for his people. A "ransom" was the "price" paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him as a prisoner by the laws of war, but C offers B a "price" if he will release A and suffer him to go at liberty. The price which he pays, and which must be "satisfactory" to B - that is, be a "reason" to B why he should release him is called a "price" or "ransom." Men are sinners. They are bound over to just punishment by the law. The law is holy, and God, as a just governor, must see that the law is honored and the wicked punished; but if anything can be done which will have the same "good effect" as the punishment of the sinner, or which will be an "equivalent" for it - that is, be of equal value to the universe - God may consistently release him.
If he can show the same hatred of sin, and deter others from sinning, and secure the purity of the sinner, the sinner may be released. Whatever will accomplish "this" is called a "ransom," because it is, in the eye of God, a sufficient "reason" why the sinner should not be punished; it is an equivalent for his sufferings, and God is satisfied. The "blood of Jesus" - that is, his death in the place of sinners constitutes such a ransom. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself a "punishment," for that always supposes "personal crime," but it is what God is pleased to accept in the place of the eternal sufferings of the sinner. The king of the "Locrians" made a law that an adulterer should be punished with the loss of his eyes. His "son" was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the "ransom." He showed his "love," his regard for the honor of his law, and the determination that the guilty should not escape. So God gave his Son a "ransom" to show his love, his regard to justice, and his willingness to save people; and his Son, in his death, was a ransom. He is often so called in the New Testament, Mat 20:28; Mar 10:45; Tit 2:14; Heb 9:12. For a fuller view of the nature of a ransom, see the notes at Rom 3:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:68: Blessed: Gen 9:26, Gen 14:20; Kg1 1:48; Ch1 29:10, Ch1 29:20; Psa 41:13, Psa 72:17-19, Psa 106:48; Eph 1:3; Pe1 1:3
he: Luk 7:16, Luk 19:44; Exo 3:16, Exo 3:17, Exo 4:31; Psa 111:9; Eph 1:7
Geneva 1599
1:68 Blessed [be] the Lord God of Israel; for he hath (g) visited and (h) redeemed his people,
(g) That he has shown himself mindful of his people, to the extent that he came down from heaven himself to visit us in person, and to redeem us.
(h) Has paid the ransom, that is to say, the price of our redemption.
John Gill
1:68 Blessed be the Lord God of Israel,.... This was a form of blessing of long standing, Ps 72:18 and very likely was in use, more or less, ever since Israel was distinguished from other nations, became a body politic, and were settled in the land of Canaan, in the enjoyment of peculiar privileges, both civil and religious; see other forms before it in Gen 9:26 and now, this was very near being antiquated, and out of date; for upon the birth of Christ, the Son of God manifest in the flesh, the New Testament form of blessing runs, as in 2Cor 1:3 The reason of its being now made use of might be, because the Messiah, the principal subject of this song, was peculiarly promised unto Israel, was raised up for them, and sent unto them. To bless God, is not to invoke a blessing on him; for there is none greater than he to ask one of; nor does he stand in need of any, being the Creator, who is blessed for ever in himself, and is the fountain of blessedness to his creatures: and therefore, also, cannot signify to confer a blessing on him, but to praise and glorify him, on account of the perfections of his nature, and the works of his hands; and to give thanks unto him for all mercies, spiritual and temporal; and especially for Jesus Christ, his mission, incarnation, and salvation by him, which are the things the God of Israel is blessed for in this song:
for he hath visited, and redeemed his people; as he did Israel of old, Ex 3:16 when the Lord looked upon them, and delivered them out of the bondage of Egypt, and which was a type and resemblance of redemption by Christ; and to which reference here seems to be had. The "people" here said to be visited, and redeemed, design all the elect of God, not only among the Jews, but Gentiles also; all those whom God has chosen to be his people, and has in his covenant taken and declared to be such; whom he has given to Christ, as his people and portion; for whose sins he was stricken, and made reconciliation, and whom he saves from their sins. The act of "visiting" them, as previous to redemption, may include God's look of love upon them from everlasting; his choice of them in Christ unto salvation; the appointment and provision of a Saviour for them; the covenant of grace made with them in Christ, the foundation and security of their salvation; and particularly the mission of Christ in human nature, in consequence of the council, covenant, and promise of God: or it designs his incarnation, for he was now actually conceived in the womb of the virgin: so that God had visited, and looked upon his people, and remembered his love and mercy, his covenant and promise to them: and the "redemption" of them, which was now said to be made, or done, because Christ was now sent to do it, and because it was as sure, as if it was done, intends the spiritual and eternal redemption of them by the price of his blood, from the slavery of sin, the bondage of the law, and curse of it, and the captivity of Satan, and a deliverance out of the hands of every enemy; a redemption which reaches both to soul and body, and secures from all condemnation and wrath to come; and includes every blessing in it, as justification, forgiveness of sins, adoption, sanctification, and eternal life; and is a plenteous, full, complete, and everlasting one.
Robert Jamieson, A. R. Fausset and David Brown
1:68 There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both.
Lord God of Israel--the ancient covenant God of the peculiar people.
visited and redeemed--that is, in order to redeem: returned after long absence, and broken His long silence (see Mt 15:31). In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (Lk 1:71, Lk 1:74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in the light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus.
1:691:69: Եւ յարո՛յց եղջեւր փրկութեան մեզ ՚ի տանէ Դաւթի ծառայի իւրոյ[988]. [988] Օրինակ մի. Մեզ ՚ի տան Դաւթի։
69 Եւ իր ծառայ Դաւթի տնից մեզ համար մի հզօր փրկիչ հանեց,
69 Մեզի փրկութեան եղջիւր մը հանեց իր Դաւիթ ծառային տունէն.
Եւ յարոյց եղջեւր փրկութեան մեզ ի տանէ Դաւթի ծառայի իւրոյ:

1:69: Եւ յարո՛յց եղջեւր փրկութեան մեզ ՚ի տանէ Դաւթի ծառայի իւրոյ[988].
[988] Օրինակ մի. Մեզ ՚ի տան Դաւթի։
69 Եւ իր ծառայ Դաւթի տնից մեզ համար մի հզօր փրկիչ հանեց,
69 Մեզի փրկութեան եղջիւր մը հանեց իր Դաւիթ ծառային տունէն.
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1:6969: и воздвиг рог спасения нам в дому Давида, отрока Своего,
1:69  καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν ἐν οἴκῳ δαυὶδ παιδὸς αὐτοῦ,
1:69. καὶ (And) ἤγειρεν ( it-roused ) κέρας ( to-a-horn ) σωτηρίας (of-a-savioring-unto) ἡμῖν (unto-us) ἐν (in) οἴκῳ (unto-a-house) Δαυεὶδ ( of-a-Daueid ) παιδὸς (of-a-child) αὐτοῦ, (of-it,"
1:69. et erexit cornu salutis nobis in domo David pueri suiAnd hath raised up an horn of salvation to us, in the house of David his servant.
69. And hath raised up a horn of salvation for us In the house of his servant David
1:69. And he has raised up a horn of salvation for us, in the house of David his servant,
1:69. And hath raised up an horn of salvation for us in the house of his servant David;
And hath raised up an horn of salvation for us in the house of his servant David:

69: и воздвиг рог спасения нам в дому Давида, отрока Своего,
1:69  καὶ ἤγειρεν κέρας σωτηρίας ἡμῖν ἐν οἴκῳ δαυὶδ παιδὸς αὐτοῦ,
1:69. et erexit cornu salutis nobis in domo David pueri sui
And hath raised up an horn of salvation to us, in the house of David his servant.
1:69. And he has raised up a horn of salvation for us, in the house of David his servant,
1:69. And hath raised up an horn of salvation for us in the house of his servant David;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
69 Здесь благословляет Бога Захария за то, что Он в потомстве Давида воздвигнул или восставил рог спасения. Рог здесь берется как обозначение силы (ср. 1Цар. II, 10), и может быть заменен выражением "сила". Значит, Бог восставил силу спасения или приносящую спасение - иначе сказать, Мессию Спасителя. Из того, что Захария упоминает происхождении Мессии из дома любимого раба (отрока - paiV ср. ст. 54), можно выводить заключение, что он признавал Марию за члена дома Давидова: при безмужнем зачатии она одна давала Христу права на то, чтобы быть потомком Давида.
Adam Clarke: Commentary on the Bible - 1831
1:69: And hath raised up a horn of salvation - That is, a mighty and glorious Savior: a quotation from Psa 18:2. Horns are the well known emblems of strength, glory, and power, both in the sacred and profane writers, because the strength and beauty of horned animals consist in their horns. Horns have also been considered as emblems of light; therefore the heathen god Apollo is represented with horns, to point out the power, glory, and excellence of the solar light. The Chaldee paraphrast sometimes translates קרן keren, horn, by מלכות malcuth, or מלכותא malcutha, Sa1 2:10; Jer 48:25, which signify a kingdom: but it is likely that the allusion is here made to the horns of the altar; and as the altar was a place of refuge and safety, and those who laid hold on its horns were considered to be under the protection of the Lord, so, according to the expression of Zacharias, Jesus Christ is a new altar, to which whosoever flees shall find refuge.
Some imagine that this form of speech is taken from the custom of ancient warriors, who had a horn of steel on the top of their helmets, which ordinarily lay flat, till the person came victorious from battle, and then it was erected, as emblematical of the victory gained. Such a horn as this is represented on the helmet of the Abyssinian kings and warriors: see the plates in Bruce's Travels. To this custom of wearing or lifting up the horn, the following scriptures are thought to allude: Sa1 2:10; Psa 112:9; Psa 148:4; Lam 2:17. In ancient gems and coins, this form of the horn on helmets is easily discernible, sometimes flat, sometimes erected. A horn, filled with various fruits, was also the emblem of abundance among the ancients: hence their cornu copia, or horn of plenty. From all this we may learn that the Lord Jesus gives a luminous, powerful, prevalent, glorious, and abundant Salvation or Refuge to mankind.
In the house of his servant David - Or, in the family: so the word οικος, house, is often used in the Sacred Writings. In Luk 1:32, the angel states that Mary was of the family of David; and Zacharias, who, from the nature of his office, must have been well acquainted with the public genealogical tables, attests the same thing. This is a matter of considerable importance; because it shows forth the truth of all the prophetic declarations, which uniformly state that the Messiah should come from the family and sit on the throne of David.
Albert Barnes: Notes on the Bible - 1834
1:69: And hath raised up a horn - A horn is a symbol of strength. The figure is taken from the fact that in horned animals the strength lies in the "horn." Particularly, the great power of the rhinoceros or unicorn is manifested by the use of a single horn of great "strength," placed on the head near the end of the nose. When the sacred writers, therefore, speak of great strength they often use the word "horn," Psa 148:14; Deu 33:17; Dan 7:7-8; Dan 7:21. The word salvation, connected here with the word "horn," means that this "strength," or this mighty Redeemer, was able to save. It is possible that this whole figure may be taken from the Jewish "altar." On each of the four corners of the altar there was an eminence or small projection called a "horn." To this persons might flee for safety when in danger, and be safe, Kg1 1:50; Kg1 2:28. Compare the notes at Luk 1:11. So the Redeemer "may be" called the "horn of salvation," because those who flee to him are safe.
In the house - In the family, or among the descendants of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:69: an: Sa1 2:10; Sa2 22:3; Psa 18:2, Psa 132:17, Psa 132:18; Eze 29:21
in: Sa2 7:26; Kg1 11:13; Psa 89:3, Psa 20-37; Isa 9:6, Isa 9:7, Isa 11:1-9; Jer 23:5, Jer 23:6; Jer 33:15-26; Eze 34:23, Eze 34:24, Eze 37:24, Eze 37:25; Amo 9:11; Mar 11:10; Rom 1:2, Rom 1:3; Rev 22:16
Geneva 1599
1:69 And hath raised up an (i) horn of salvation for us in the house of his servant David;
(i) This word "horn", in the Hebrew language, signifies strength, and it is a metaphor taken from beasts that fight with their horns: And by raising up the might of Israel is meant that the kingdom of Israel was defended, and the enemies of it laid on the ground, even then when the strength of Israel seemed to be utterly gone.
John Gill
1:69 And hath raised up an horn of salvation for us,.... Meaning the Messiah, whom God had now raised up:
in the house of his servant David; in David's family, he being now conceived by a virgin of his house; and who, in a little time, would be born in Bethlehem, the city of David. He is called "an horn of salvation", because he is a powerful Saviour. "Horn" denotes power; it being that to a beast, as the arm is to a man, by which it defends itself, and pushes down its enemies; and "salvation" is the work Christ came to effect, and for which he was raised up, and sent: and a Saviour he is, and a mighty one, as appears from his doing and suffering what he has; as bearing all the sins of his people, and making reconciliation for them; obeying all the precepts of the law, and undergoing the penalty of it; being made a curse, and becoming obedient to death, even the death of the cross: as also, from his delivering them from sin, Satan, and the law, which no other could have done; and from his grappling with, conquering, spoiling, and destroying all his, and our enemies. Moreover, the word "horn" signifies regal power, honour, and dignity; see Dan 7:24 and so may not only denote the work of Christ as a Saviour, but his office also as a King, who in the discharge of that is likewise a Saviour; for he not only rules, and governs, but protects, defends, and preserves his, people, by his power; see 1Kings 2:10.
John Wesley
1:69 A horn - Signifies honour, plenty, and strength. A horn of salvation - That is, a glorious and mighty Saviour.
Robert Jamieson, A. R. Fausset and David Brown
1:69 horn of salvation--that is "strength of salvation," or "mighty Salvation," meaning the Saviour Himself, whom Simeon calls "Thy Salvation" (Lk 2:30). The metaphor is taken from those animals whose strength is in their horns (Ps 18:2; Ps 75:10; Ps 132:17).
house of . . . David--This shows that Mary must have been known to be of the royal line, independent of Joseph; of whom Zacharias, if he knew anything, could not know that after this he would recognize Mary.
1:701:70: որպէս խօսեցաւ բերանով սրբոց՝ որ յաւիտենից մարգարէքն նորա էին։
70 ինչպէս որ խօսել էր սրբերի բերանով, որոնք հին դարերում նրա մարգարէներն էին.
70 Ինչպէս խօսեցաւ սուրբերուն բերնովը, որոնք աշխարհի սկիզբէն ի վեր անոր մարգարէներն էին.
Որպէս խօսեցաւ բերանով սրբոց որ յաւիտենից մարգարէքն նորա էին:

1:70: որպէս խօսեցաւ բերանով սրբոց՝ որ յաւիտենից մարգարէքն նորա էին։
70 ինչպէս որ խօսել էր սրբերի բերանով, որոնք հին դարերում նրա մարգարէներն էին.
70 Ինչպէս խօսեցաւ սուրբերուն բերնովը, որոնք աշխարհի սկիզբէն ի վեր անոր մարգարէներն էին.
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1:7070: как возвестил устами бывших от века святых пророков Своих,
1:70  καθὼς ἐλάλησεν διὰ στόματος τῶν ἁγίων ἀπ᾽ αἰῶνος προφητῶν αὐτοῦ,
1:70. καθὼς (down-as) ἐλάλησεν (it-spoke-unto) διὰ (through) στόματος (of-a-mouth) τῶν (of-the-ones) ἁγίων ( of-hallow-belonged ) ἀπ' (off) αἰῶνος (of-an-age) προφητῶν (of-declarers-before) αὐτοῦ, (of-it,"
1:70. sicut locutus est per os sanctorum qui a saeculo sunt prophetarum eiusAs he spoke by the mouth of his holy prophets, who are from the beginning.
70. ( As he spake by the mouth of his holy prophets which have been since the world began),
1:70. just as he spoke by the mouth of his holy Prophets, who are from ages past:
1:70. As he spake by the mouth of his holy prophets, which have been since the world began:
As he spake by the mouth of his holy prophets, which have been since the world began:

70: как возвестил устами бывших от века святых пророков Своих,
1:70  καθὼς ἐλάλησεν διὰ στόματος τῶν ἁγίων ἀπ᾽ αἰῶνος προφητῶν αὐτοῦ,
1:70. sicut locutus est per os sanctorum qui a saeculo sunt prophetarum eius
As he spoke by the mouth of his holy prophets, who are from the beginning.
1:70. just as he spoke by the mouth of his holy Prophets, who are from ages past:
1:70. As he spake by the mouth of his holy prophets, which have been since the world began:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
70 Этот стих представляет собою вносное предложение, относящееся к предыдущему стиху. Его лучше поставить в скобки. - От века, т. е. с очень давних пор (ср. Быт VI, 4).
Albert Barnes: Notes on the Bible - 1834
1:70: His holy prophets ... - All the prophets are said to have referred to the Messiah, from the beginning of the world. The most striking of these were Jacob Gen 49:10; Moses Deu 18:15; Isaiah Isa 9:6-7; Isa 53:1-12.
Since the world began - This is not to be taken literally, for there were no prophets "immediately after" the creation. It is merely a general expression, designed to denote that all the prophets had predicted the coming of the Messiah. Compare the Luk 24:27 note; Rev 19:10 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:70: spake: Sa2 23:2; Jer 30:10; Mar 12:36; Act 28:25; Heb 3:7; Pe2 1:21; Rev 19:10
which: Luk 24:26, Luk 24:27, Luk 24:44; Gen 3:15, Gen 12:3, Gen 49:10; Dan 9:24-27; Act 3:21-24; Pe1 1:12
John Gill
1:70 As he spake, by the mouth of his holy prophets,.... Which shows not only the veracity and faithfulness of God in his promises, but the early intimations that were given by him concerning the Messiah: for it follows,
which have been since world began; or from the beginning of the world; ever since the first hint of the Messiah, as the seed of the woman, that should bruise the serpent's head, was given, he was more or less spoken of. Adam, the first prophet, seems to have respect to him, when he calls his wife Eve, which signifies life; and because she should be the mother of all living. Enoch, the seventh from Adam, prophesied of him, of his second coming, which supposes his first; and Lamech may be thought to have some regard to him, when he named his son Noah, and said what he did concerning him: Christ was spoken of to Abraham, as his seed, in whom all nations of the earth should be blessed; and God spake of him by the patriarch Jacob, under the name of Shiloh, as who should spring from the tribe of Judah, before the sceptre and lawgiver were departed from it. Moses foretold that there should arise a prophet from the midst of his brethren like unto him, to whom the Israelites were to hearken. David, the prophet, often speaks of him, particularly of his death, his resurrection from the dead, his ascension to heaven, and session at God's right hand; and the evangelical prophet Isaiah predicts his birth of a virgin, and testified beforehand of the sufferings of Christ, and the glory that should follow. Micah points out the very place of his birth; and Zechariah describes the manner of his entrance into Jerusalem, as riding on an ass: to say nothing of what Jeremiah, Ezekiel, Daniel, and others, have prophesied of him, It is a common saying of the Jews (x), that "all the prophets, all of them prophesied not, "but of the days of the Messiah."
The men, by whom God spoke of the Messiah, of the mission of him, and of raising up this horn of salvation, for his people, were "prophets"; men endued with a spirit of prophecy; "holy", men, who were sanctified by the Holy Ghost, and spake, as they were moved by him; and these all spake as if it were with one "mouth"; they all agree in their accounts concerning Christ, though they lived in different periods of time, from the beginning of the world,
(x) T. Bab, Beracot, fol. 34. 2. & Sabbat, fol. 63. 1. Maimon. Hilchot Teshuva, c. 8. sect. 7.
John Wesley
1:70 His prophets, who have been since the world began - For there were prophets from the very beginning.
Robert Jamieson, A. R. Fausset and David Brown
1:70 since the world began--or, "from the earliest period."
1:711:71: Փրկութիւն ՚ի թշնամեաց մերոց, եւ ՚ի ձեռաց ամենայն ատելեաց մերոց.
71 փրկութիւն՝ մեր թշնամիներից եւ բոլոր մեզ ատողների ձեռքից՝
71 Փրկութիւն մեր թշնամիներէն եւ բոլոր մեզ ատողներուն ձեռքէն,
փրկութիւն ի թշնամեաց մերոց, եւ ի ձեռաց ամենայն ատելեաց մերոց:

1:71: Փրկութիւն ՚ի թշնամեաց մերոց, եւ ՚ի ձեռաց ամենայն ատելեաց մերոց.
71 փրկութիւն՝ մեր թշնամիներից եւ բոլոր մեզ ատողների ձեռքից՝
71 Փրկութիւն մեր թշնամիներէն եւ բոլոր մեզ ատողներուն ձեռքէն,
zohrab-1805▾ eastern-1994▾ western am▾
1:7171: что спасет нас от врагов наших и от руки всех ненавидящих нас;
1:71  σωτηρίαν ἐξ ἐχθρῶν ἡμῶν καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς·
1:71. σωτηρίαν ( to-a-savioring-unto ) ἐξ ( out ) ἐχθρῶν ( of-en-emnitied ) ἡμῶν ( of-us ) καὶ ( and ) ἐκ ( out ) χειρὸς ( of-a-hand ) πάντων ( of-all ) τῶν ( of-the-ones ) μισούντων ( of-hating-unto ) ἡμᾶς , ( to-us ,"
1:71. salutem ex inimicis nostris et de manu omnium qui oderunt nosSalvation from our enemies and from the hand of all that hate us.
71. Salvation from our enemies, and from the hand of all that hate us;
1:71. salvation from our enemies, and from the hand of all those who hate us,
1:71. That we should be saved from our enemies, and from the hand of all that hate us;
That we should be saved from our enemies, and from the hand of all that hate us:

71: что спасет нас от врагов наших и от руки всех ненавидящих нас;
1:71  σωτηρίαν ἐξ ἐχθρῶν ἡμῶν καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς·
1:71. salutem ex inimicis nostris et de manu omnium qui oderunt nos
Salvation from our enemies and from the hand of all that hate us.
1:71. salvation from our enemies, and from the hand of all those who hate us,
1:71. That we should be saved from our enemies, and from the hand of all that hate us;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
71 Что спасет нас - правильнее: "воздвиг (ст. 69) спасение от врагов наших"... Эти слова составляют, очевидно, приложение к словам "рог спасения" (69 ст.). Они определяют, в чем именно состоит спасение, которое имел в виду Захария в выражении "рог спасения". Под врагами и ненавидящими некоторые (у нас Богословский с. 298) разумеют демонов и человеческие страсти. Но, несомненно, Захария, живущий еще в кругу ветхозаветных представлений, разумел здесь угнетателей народа Израильского - язычников и вообще врагов внешних (ср. Пс ХVII, 18).
Adam Clarke: Commentary on the Bible - 1831
1:71: That we should be saved (literally, a salvation) from our enemies - As Zacharias spoke by the inspiration of the Holy Spirit, the salvation which he mentions here must necessarily be understood in a spiritual sense. Satan, death, and sin are the enemies from whom Jesus came to deliver us. Sin is the most dangerous of all, and is properly the only enemy we have to fear. Satan is without us, and can have no power over us, but what he gets through sin. Death is only in our flesh, and shall be finally destroyed (as it affects us) on the morning of the resurrection.
Jesus redeems from sin; this is the grand, the glorious, the important victory. Let us get sin cast out, and then we need, fear neither death, nor the devil.
Albert Barnes: Notes on the Bible - 1834
1:71: Saved from our enemies - The enemies of "man" are his sins, his carnal propensities, his lusts, and the great adversary Satan and his angels, who continually seek to destroy him. From "these" the Messiah came to save us. Compare Gen 3:15; Mat 1:21.
The hand - The power; or to save us from them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:71: we: Luk 1:74; Deu 33:29; Psa 106:10, Psa 106:47; Isa 14:1-3, Isa 44:24-26, Isa 54:7-17; Jer 23:6; Jer 30:9-11, Jer 32:37; Eze 28:26, Eze 34:25, Eze 34:28, Eze 38:8; Zep 3:15-20; Zac 9:9, Zac 9:10; Jo1 3:8
John Gill
1:71 That we should be saved from our enemies,.... This, and the two following verses, either contain and express the sum and substance of what God spake by the prophets; or point out the end or ends of his raising up an horn of salvation, or a Saviour for his people; namely, that they should be saved by him from their enemies: from sin, which wars against the soul, and threatens the destruction of it; from Satan, the avowed and implacable adversary of mankind; from the world, the seed of the serpent, which has always bore an enmity to the seed of the woman; from the law, the killing letter; and from death, the last enemy that is to be destroyed,
and from the hand of all that hate us: which is only an illustration of the former sentence, or a repetition of it in other words; and designs the same as before.
1:721:72: առնել ողորմութիւն ընդ հարս մեր, եւ յիշել զուխտն իւր սուրբ[989]։ [989] Ոմանք. Առ հարս մեր։
72 ողորմութիւն անելու համար մեր հայրերին եւ յիշելու իր սուրբ ուխտը.
72 Ողորմութիւն ընելու մեր հայրերուն եւ իր սուրբ ուխտը միտք բերելու
առնել ողորմութիւն ընդ հարս մեր, եւ յիշել զուխտն իւր սուրբ:

1:72: առնել ողորմութիւն ընդ հարս մեր, եւ յիշել զուխտն իւր սուրբ[989]։
[989] Ոմանք. Առ հարս մեր։
72 ողորմութիւն անելու համար մեր հայրերին եւ յիշելու իր սուրբ ուխտը.
72 Ողորմութիւն ընելու մեր հայրերուն եւ իր սուրբ ուխտը միտք բերելու
zohrab-1805▾ eastern-1994▾ western am▾
1:7272: сотворит милость с отцами нашими и помянет святой завет Свой,
1:72  ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ,
1:72. ποιῆσαι (to-have-done-unto) ἔλεος ( to-a-compassion ) μετὰ ( with ) τῶν ( of-the-ones ) πατέρων ( of-fathers ) ἡμῶν (of-us) καὶ ( and ) μνησθῆναι ( to-have-been-memoried ) διαθήκης ( of-a-placement-through ) ἁγίας ( of-hallow-belonged ) αὐτοῦ , ( of-it ,"
1:72. ad faciendam misericordiam cum patribus nostris et memorari testamenti sui sanctiTo perform mercy to our fathers and to remember his holy testament.
72. To shew mercy towards our fathers, And to remember his holy covenant;
1:72. to accomplish mercy with our fathers, and to call to mind his holy testament,
1:72. To perform the mercy [promised] to our fathers, and to remember his holy covenant;
To perform the mercy [promised] to our fathers, and to remember his holy covenant:

72: сотворит милость с отцами нашими и помянет святой завет Свой,
1:72  ποιῆσαι ἔλεος μετὰ τῶν πατέρων ἡμῶν καὶ μνησθῆναι διαθήκης ἁγίας αὐτοῦ,
1:72. ad faciendam misericordiam cum patribus nostris et memorari testamenti sui sancti
To perform mercy to our fathers and to remember his holy testament.
1:72. to accomplish mercy with our fathers, and to call to mind his holy testament,
1:72. To perform the mercy [promised] to our fathers, and to remember his holy covenant;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
72 Правильнее перевести: "чтобы сотворить (poihsai - неопр. накл. для означения цели) милость на наших (meta ср, ст. 58) отцах", т. е. патриархах, которые представляются Захарии очень огорченными политическим падением своего народа, и чтобы помянуть (конечно, через исполнение обещанного) святый завет Свой, который Бог заключил с патриархами народа Израильского (Быт XVII, 4 и сл.). Раз Бог обещал патриархам, что их потомство будет вести вполне самостоятельную жизнь, то Он это непременно исполнит. Теперь и наступило время для этого.
Adam Clarke: Commentary on the Bible - 1831
1:72: His holy covenant - See the note on Luk 1:54.
Albert Barnes: Notes on the Bible - 1834
1:72: To perform the mercy - To show the mercy promised. The expression in the "original" is, "To make mercy with our fathers" - that is, to show kindness to our fathers; and the propriety of it is founded on the fact that mercy to "children" is regarded as kindness to the "parent." Blessing the "children" was blessing the "nation;" was fulfilling the promises made to the fathers, and "showing" that he regarded them in mercy.
His holy covenant - The word "covenant" means compact or agreement. This is in use among people. It implies equality in the parties; freedom from constraint; freedom from pRev_ious obligation to do the thing now covenanted; and freedom from obligation to enter into a compact, unless a man chooses so to do. Such a transaction evidently can never take place between man and God, for they are not equal. Man is not at liberty to "decline" what God proposes, and he is under obligation to do "all" that God commands. When the word "covenant," therefore, is used in the Bible, it means sometimes a "command;" Sometimes a "promise;" sometimes a "regular law" - as "the covenant of the day and night;" and sometimes the way in which God dispenses mercy - that is, by the old and new covenants. In the place before us it means "the promise" made to Abraham, as the following verses clearly show.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:72: perform: Luk 1:54, Luk 1:55; Gen 12:3, Gen 22:18, Gen 26:4, Gen 28:14; Psa 98:3; Act 3:25, Act 3:26; Rom 11:28; Heb 6:13-18
and: Gen 17:4-9; Lev 26:42; Psa 105:8-10, Psa 106:45, Psa 111:5; Eze 16:8, Eze 16:60; Gal 3:15-17
Geneva 1599
1:72 To perform the mercy [promised] to our fathers, and (k) to remember his holy covenant;
(k) Declare indeed that he was mindful.
John Gill
1:72 To perform the mercy promised to our fathers,.... By "mercy" is meant salvation by Christ, which springs from the mercy of God; the promise of which was an instance of mercy to the Jewish fathers under the Old Testament, and also the performance of it; for they were saved by the grace of our Lord Jesus, even as we: his blood was shed for the remission of sins that were past, and for the redemption of transgressions under the first Testament:
and to remember his holy covenant; which was made between him, and his Son from all eternity; and was, at various times, dispensed and manifested to the patriarchs, and eminent saints, as Adam, Noah, Abraham, &c. This is called an "holy" one; not only because it was made by, and between holy persons, and provided for the holiness of the people of God, both here, and hereafter; but because in the article of redemption and salvation by Christ, which is here more particularly regarded, care was taken to secure the glory of God's holiness and justice, as well as to display his grace and mercy. Now raising up, and sending Jesus a Saviour, showed, that God was mindful of this covenant, and therefore sent redemption to his people.
Robert Jamieson, A. R. Fausset and David Brown
1:72 the mercy promised . . . his holy covenant . . .
1:731:73: Զերդումնն զոր երդուաւ Աբրահամու հօր մերում, տալ մեզ[990] [990] Ոմանք. Զերդումն զոր... թշնամեաց մերոց փրկ՛՛։
73 այն երդումը, որ արել էր մեր հօրը՝ Աբրահամին,
73 Այն երդումը որ մեր հօրը Աբրահամին ըրաւ, մեզի տալու,
Զերդումնն զոր երդուաւ Աբրահամու հօր մերում` տալ մեզ:

1:73: Զերդումնն զոր երդուաւ Աբրահամու հօր մերում, տալ մեզ[990]
[990] Ոմանք. Զերդումն զոր... թշնամեաց մերոց փրկ՛՛։
73 այն երդումը, որ արել էր մեր հօրը՝ Աբրահամին,
73 Այն երդումը որ մեր հօրը Աբրահամին ըրաւ, մեզի տալու,
zohrab-1805▾ eastern-1994▾ western am▾
1:7373: клятву, которою клялся Он Аврааму, отцу нашему, дать нам,
1:73  ὅρκον ὃν ὤμοσεν πρὸς ἀβραὰμ τὸν πατέρα ἡμῶν, τοῦ δοῦναι ἡμῖν
1:73. ὅρκον ( to-a-fencee ) ὃν ( to-which ) ὤμοσεν ( it-oathed ) πρὸς ( toward ) Ἀβραὰμ ( to-an-Abraam ) τὸν (to-the-one) πατέρα (to-a-father) ἡμῶν, (of-us,"τοῦ (of-the-one) δοῦναι (to-have-had-given) ἡμῖν (unto-us)
1:73. iusiurandum quod iuravit ad Abraham patrem nostrumThe oath, which he swore to Abraham our father, that he would grant to us.
73. The oath which he sware unto Abraham our father,
1:73. the oath, which he swore to Abraham, our father, that he would grant to us,
1:73. The oath which he sware to our father Abraham,
The oath which he sware to our father Abraham:

73: клятву, которою клялся Он Аврааму, отцу нашему, дать нам,
1:73  ὅρκον ὃν ὤμοσεν πρὸς ἀβραὰμ τὸν πατέρα ἡμῶν, τοῦ δοῦναι ἡμῖν
1:73. iusiurandum quod iuravit ad Abraham patrem nostrum
The oath, which he swore to Abraham our father, that he would grant to us.
1:73. the oath, which he swore to Abraham, our father, that he would grant to us,
1:73. The oath which he sware to our father Abraham,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
73 Представляющее собою определение к слову "завет" слово "клятву", в греч. тексте (orcon) - поставлено в вин. пад. по закону аттракции, в зависимости от следующего on. - Выражение "дать нам" представляет собою независимое предложение и означает намерение Божие, которое Бог имел, воздвигая рог спасения. Это начало следующего стиха,
Albert Barnes: Notes on the Bible - 1834
1:73: The oath - This oath is recorded in Gen 22:16-17. It was an oath in which God swore by himself (because he could swear by no greater, Heb 6:13-14) that he would surely bless Abraham and his posterity. That promise was now to be entirely fulfilled by the coming of the Messiah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:73: Gen 22:16, Gen 22:17, Gen 24:7, Gen 26:3; Deu 7:8, Deu 7:12; Psa 105:9; Jer 11:5; Heb 6:16, Heb 6:17
John Gill
1:73 The oath which he swore to our father Abraham. When he swore by himself, because he could swear by no greater, that in blessing he would bless him; that his seed should possess the gates of his enemies, and in it all the nations of the earth should be blessed: all which have been fulfilled in Jesus the Messiah; see Gen 22:16.
Robert Jamieson, A. R. Fausset and David Brown
1:73 the oath . . . to . . . Abraham--The whole work and kingdom of Messiah is represented as a mercy pledged on oath to Abraham and his seed, to be realized at an appointed period; and at length, in "the fulness of the time," gloriously made good. Hence, not only "grace," or the thing promised; but "truth," or fidelity to the promise, are said to "come by Jesus Christ" (Jn 1:17).
1:741:74: առանց երկիւղի, ՚ի ձեռաց թշնամեաց փրկեալս։ Պաշտել զնա
74 որպէսզի թշնամիների ձեռքից փրկուած՝ կարողանանք առանց երկիւղի ծառայել նրա առաջ,
74 Որպէս զի մեր թշնամիներուն ձեռքէն ազատուելով՝ առանց վախի զանիկա պաշտենք
առանց երկիւղի, ի ձեռաց թշնամեաց [3]մերոց փրկեալս:

1:74: առանց երկիւղի, ՚ի ձեռաց թշնամեաց փրկեալս։ Պաշտել զնա
74 որպէսզի թշնամիների ձեռքից փրկուած՝ կարողանանք առանց երկիւղի ծառայել նրա առաջ,
74 Որպէս զի մեր թշնամիներուն ձեռքէն ազատուելով՝ առանց վախի զանիկա պաշտենք
zohrab-1805▾ eastern-1994▾ western am▾
1:7474: небоязненно, по избавлении от руки врагов наших,
1:74  ἀφόβως ἐκ χειρὸς ἐχθρῶν ῥυσθέντας λατρεύειν αὐτῶ
1:74. ἀφόβως (unto-un-feareed) ἐκ (out) χειρὸς (of-a-hand) ἐχθρῶν ( of-en-emnitied ) ῥυσθέντας ( to-having-been-tracted ) λατρεύειν (to-serve-of) αὐτῷ (unto-it)
1:74. daturum se nobis ut sine timore de manu inimicorum nostrorum liberati serviamus illiThat being delivered from the hand of our enemies, we may serve him without fear:
74. To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear,
1:74. so that, having been freed from the hand of our enemies, we may serve him without fear,
1:74. That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,
That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear:

74: небоязненно, по избавлении от руки врагов наших,
1:74  ἀφόβως ἐκ χειρὸς ἐχθρῶν ῥυσθέντας λατρεύειν αὐτῶ
1:74. daturum se nobis ut sine timore de manu inimicorum nostrorum liberati serviamus illi
That being delivered from the hand of our enemies, we may serve him without fear:
1:74. so that, having been freed from the hand of our enemies, we may serve him without fear,
1:74. That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
74-75 Воздвигая рог спасения или Спасителя - Мессию, Бог хочет этим самым дать нам, Израильтянам, возможность служить Ему, уже не боясь врагов, которые прежде отвлекали от служения истинному Богу страхом мучений, как было, напр., при Антиохе Епифане. Служить теперь Израильтяне будут "в святости и правде пред Ним", т. е. пред Богом. Это, следов., не будет только одно внешнее исполнение предписаний закона (правда - dikaiosunh), a пpeжде вceгo иcтинная святость, посвящение Богу всего человека (osiothV). Служение представляется Захарии как священническое служение во храме: на это указывает и греч. выражение latreuein (ср. Евр IX, 1) и выражение "пред Ним", относящееся к слову "служить". Это служение, - не как служение ветхозаветных священников, которое они совершали только в свою чреду, - будет продолжаться в течение всей жизни человека.
Adam Clarke: Commentary on the Bible - 1831
1:74: Being delivered, etc. - The salvation brought by Jesus Christ, consists in the following things: -
1. We are to be delivered out of the hand of our enemies, and from all that hate us; so that sin shall neither have dominion over us, nor existence in us.
2. We are to worship God, λατρευειν, to render him that service and adoration which the letter and spirit of his religion require.
3. Ye are to live in holiness, a strict inward conformity to the mind of Christ - and righteousness, a full outward conformity to the precepts of the Gospel.
4. This is to be done before God, under the continual influence and support of his grace, and with a constant evidence of his presence and approbation.
5. This state is a state of true happiness - it is without fear. Sin is all cast out, holiness is brought in; God's power upholds, and his approbation cheers and comforts, the believing heart. Thus misery is precluded, and happiness established.
6. This blessedness is to continue as long as we exist - all the days of our life, in all ages, in all situations, and in all circumstances. What a pity to have lived so long without God in the world, when so much happiness and glory are to be enjoyed in union with him!
Της ζωης, in the last clause, is omitted by many MSS., versions, and fathers. Griesbach has left it out of the text: however, it is but of small importance whether we read all our days, or, all the days of our life.
Albert Barnes: Notes on the Bible - 1834
1:74: Might serve him - Might obey, honor, and worship him. This was regarded as a "favor." This was what was promised, and for this Zechariah praised God.
Without fear - Fear of death, of spiritual enemies, or of external foes. In the sure hope of God's "eternal" favor beyond the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:74: that we: Luk 1:71; Isa 35:9, Isa 35:10, Isa 45:17, Isa 54:13, Isa 54:14, Isa 65:21-25; Eze 34:25-28, Eze 39:28, Eze 39:29; Zep 3:15-17; Zac 9:8-10; Rom 6:22, Rom 8:15; Ti2 1:7; Heb 2:15, Heb 9:14; Rev 2:10
John Gill
1:74 That he would grant unto us,.... What is said in this and the following verse, is the substance of the promised mercy, covenant, and oath:
that we being delivered out of the hands of our enemies, as before, in Lk 1:71.
might serve him without fear. One principal end of deliverance from spiritual enemies by Christ, is the service of God; and nothing lays a greater obligation on men to serve the Lord, and glorify him, than redemption by Christ; nor is there any thing that makes men more zealous of good works: spiritual and evangelical service, in distinction from the legal service, and worship of God, is here meant; since it is said to be "without fear", which the threatenings and curses of the law filled men with; but being delivered from it, they become free from that spirit of bondage unto fear, it genders to; as being delivered also from sin and Satan, they are without fear of hell and damnation; and from the world, they are without fear of men; and from death, they are without fear of that, through which many under the legal dispensation, were all their lifetime subject to bondage. It is a saying of the Jews (y), that:
"greater is he that serves from love, than he that serves from fear.
But such sort of service is not of a man's self, or performed by his own power and strength, but is a "grant" from God, and owing to the influence of his Spirit and grace,
(y) T. Bab. Sota, fol. 31. 1. Vid. Maimon. Hilch. Teshuva, c. 10, sect. 1, 2.
John Wesley
1:74 To serve him without fear - Without any slavish fear. Here is the substance of the great promise. That we shall be always holy, always happy: that being delivered from Satan and sin, from every uneasy and unholy temper, we shall joyfully love and serve God, in every thought, word, and work.
Robert Jamieson, A. R. Fausset and David Brown
1:74 That he would grant us, &c.--How comprehensive is the view here given! (1) The purpose of all redemption--"that we should serve Him"--that is, "the Lord God of Israel" (Lk 1:68). The word signifies religious service distinctively--"the priesthood of the New Testament" [BENGEL]. (2) The nature of this service--"in holiness and righteousness before Him" (Lk 1:75) --or, as in His presence (compare Ps 56:13). (3) Its freedom--"being delivered out of the hand of our enemies." (4) Its fearlessness--"might serve Him without fear." (5) Its duration--"all the days of our life."
1:751:75: սրբութեամբ եւ արդարութեամբ առաջի նորա՝ զամենայն աւուրս կենաց մերոց։
75 սրբութեամբ եւ արդարութեամբ, մեր կեանքի բոլոր օրերում:
75 Սրբութիւնով ու արդարութիւնով անոր առջեւ մեր կեանքին բոլոր օրերուն մէջ։
պաշտել զնա սրբութեամբ եւ արդարութեամբ առաջի նորա զամենայն աւուրս կենաց մերոց:

1:75: սրբութեամբ եւ արդարութեամբ առաջի նորա՝ զամենայն աւուրս կենաց մերոց։
75 սրբութեամբ եւ արդարութեամբ, մեր կեանքի բոլոր օրերում:
75 Սրբութիւնով ու արդարութիւնով անոր առջեւ մեր կեանքին բոլոր օրերուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
1:7575: служить Ему в святости и правде пред Ним, во все дни жизни нашей.
1:75  ἐν ὁσιότητι καὶ δικαιοσύνῃ ἐνώπιον αὐτοῦ πάσαις ταῖς ἡμέραις ἡμῶν.
1:75. ἐν (in) ὁσιότητι (unto-a-pureness) καὶ (and) δικαιοσύνῃ (unto-a-course-belongedness) ἐνώπιον (in-looked) αὐτοῦ (of-it) πάσαις ( unto-all ) ταῖς (unto-the-ones) ἡμέραις (unto-days) ἡμῶν. (of-us)
1:75. in sanctitate et iustitia coram ipso omnibus diebus nostrisIn holiness and justice before him, all our days.
75. In holiness and righteousness before him all our days.
1:75. in holiness and in justice before him, throughout all our days.
1:75. In holiness and righteousness before him, all the days of our life.
In holiness and righteousness before him, all the days of our life:

75: служить Ему в святости и правде пред Ним, во все дни жизни нашей.
1:75  ἐν ὁσιότητι καὶ δικαιοσύνῃ ἐνώπιον αὐτοῦ πάσαις ταῖς ἡμέραις ἡμῶν.
1:75. in sanctitate et iustitia coram ipso omnibus diebus nostris
In holiness and justice before him, all our days.
1:75. in holiness and in justice before him, throughout all our days.
1:75. In holiness and righteousness before him, all the days of our life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:75: In holiness ... - In piety and strict justice.
Before him - In the presence of God. Performed as in his presence, and with the full consciousness that he sees the heart. The "holiness" was not to be merely external, but spiritual, internal, pure, such as "God" would see and approve.
All the days of our life - To death. True religion increases and expands until death.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:75: Deu 6:2; Psa 105:44, Psa 105:45; Jer 31:33, Jer 31:34, Jer 32:39, Jer 32:40; Eze 36:24-27; Mat 1:21; Eph 1:4, Eph 2:10, Eph 4:24; Th1 4:1, Th1 4:7; Th2 2:13; Ti2 1:9; Tit 2:11-14; Pe1 1:14-16; Pe2 1:4-8
Geneva 1599
1:75 In holiness and righteousness (l) before him, all the days of our life.
(l) To God's good liking.
John Gill
1:75 In holiness and righteousness,...., Not in mere outward rites and legal ceremonies but as the saints serve, from principles of righteousness and true holiness; in which the new man is created, and of which the kingdom of God, or spiritual and internal religion consists; so in acts of piety and devotion towards God, and justice among men, which is the substance of the perfect and acceptable will of God:
before him; it is one thing to serve the Lord with an outward appearance of holiness and righteousness before men, and another thing to be righteous before God, and to walk in all his commandments and ordinances, as in his sight: all the days of our life; which denotes the constancy and continuance of this service; it is not for a day or two, or only on festivals and sabbath days, such as were under the Jewish dispensation, but every day we live. In the Vulgate Latin, Syriac, Persic, and Ethiopic versions, and in two copies of Beza's, and two of Stephens's, and in the Alexandrian copy, it is only read, "all our days"; but the Arabic version reads, as the generality of copies, and as we render it.
1:761:76: Եւ դո՛ւ մանուկ՝ մարգարէ՛ Բարձրելոյ կոչեսջի՛ր. զի երթիցե՛ս առաջի երեսաց Տեառն՝ պատրաստել զճանապարհս նորա[991]։ [991] Ոմանք. Բարձրելոյն կո՛՛... առաջի Տեառն։
76 Եւ դո՛ւ, ո՛վ մանուկ, Բարձրեալի մարգարէն պիտի կոչուես, որովհետեւ պիտի գնաս Տիրոջ առաջից՝ պատրաստելու նրա ճանապարհները,
76 Եւ դո՛ւն, ո՛վ մանուկ, Բարձրեալին մարգարէն պիտի կոչուիս, վասն զի Տէրոջը երեսին առջեւէն պիտի երթաս՝ անոր ճամբաները պատրաստելու,
Եւ դու, մանուկ, մարգարէ Բարձրելոյ կոչեսջիր. զի երթիցես առաջի երեսաց Տեառն պատրաստել զճանապարհս նորա:

1:76: Եւ դո՛ւ մանուկ՝ մարգարէ՛ Բարձրելոյ կոչեսջի՛ր. զի երթիցե՛ս առաջի երեսաց Տեառն՝ պատրաստել զճանապարհս նորա[991]։
[991] Ոմանք. Բարձրելոյն կո՛՛... առաջի Տեառն։
76 Եւ դո՛ւ, ո՛վ մանուկ, Բարձրեալի մարգարէն պիտի կոչուես, որովհետեւ պիտի գնաս Տիրոջ առաջից՝ պատրաստելու նրա ճանապարհները,
76 Եւ դո՛ւն, ո՛վ մանուկ, Բարձրեալին մարգարէն պիտի կոչուիս, վասն զի Տէրոջը երեսին առջեւէն պիտի երթաս՝ անոր ճամբաները պատրաստելու,
zohrab-1805▾ eastern-1994▾ western am▾
1:7676: И ты, младенец, наречешься пророком Всевышнего, ибо предъидешь пред лицем Господа приготовить пути Ему,
1:76  καὶ σὺ δέ, παιδίον, προφήτης ὑψίστου κληθήσῃ, προπορεύσῃ γὰρ ἐνώπιον κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ,
1:76. Καὶ (And) σὺ (thou) δέ, (moreover,"παιδίον, (Childlet,"προφήτης (a-declarer-before) Ὑψίστου (of-most-over) κληθήσῃ, (thou-shall-be-called-unto," προπορεύσῃ ( thou-shall-traverse-before-of ) γὰρ (therefore) ἐνώπιον ( in-looked ) Κυρίου ( of-Authority-belonged ) ἑτοιμάσαι ( to-have-readied-to ) ὁδοὺς ( to-ways ) αὐτοῦ , ( of-it ,"
1:76. et tu puer propheta Altissimi vocaberis praeibis enim ante faciem Domini parare vias eiusAnd thou, child, shalt be called the prophet of the Highest: for thou shalt, go before the face of the Lord to prepare his ways:
76. Yea and thou, child, shalt be called the prophet of the Most High: For thou shalt go before the face of the Lord to make ready his ways;
1:76. And you, child, shall be called the prophet of the Most High. For you will go before the face of the Lord: to prepare his ways,
1:76. 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;
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:

76: И ты, младенец, наречешься пророком Всевышнего, ибо предъидешь пред лицем Господа приготовить пути Ему,
1:76  καὶ σὺ δέ, παιδίον, προφήτης ὑψίστου κληθήσῃ, προπορεύσῃ γὰρ ἐνώπιον κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ,
1:76. et tu puer propheta Altissimi vocaberis praeibis enim ante faciem Domini parare vias eius
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:
1:76. And you, child, shall be called the prophet of the Most High. For you will go before the face of the Lord: to prepare his ways,
1:76. 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
76-77 От Мессии взор Захарии переносится на Его Предтечу, который должен подготовить путь к установлению теократии во всем ее объеме. - И ты - правильнее: но и ты. Здесь Иоанн противополагается Мессии, о Котором шла речь выше. - Младенец, т. е. теперь ты только слабый младенец. - Наречешься пророком Всевышнего, т. е. будешь посланником Бога. - Пред лицом Господа - см. ст. 17. - т. е. пред Богом. - Приготовить пути Ему - см. Мк I, 2. 4. - Дать уразуметь... В этом - цель "приготовления путей" и вместе конечная цель "хождения" Иоанна "пред Господом". - Спасение - см. ст. 71. - В прощении грехов их. Обыкновенно, это выражение рассматривают как пояснение к словам "уразуметь спасение" (gnwsin swthr.) и соединяют их с предшествующим предложением союзом "что" (Богословский стр. 303). Таким образом, выходит, что Захария здесь понимает "спасение" как "прощение грехов". Но такое объяснение является слишком неожиданным: выше спасение понималось как политическое (ст. 70-71). Лучше поэтому понимать этот стих так: Иоанн даст знать народу, что пришло обетованное спасение и даст знать об этом через крещение, в которое будет положено начало прощению грехов народа. Народ будет обращаться с раскаянием к Богу, слушая проповедь Иоанна, и получаемое им прощение грехов будет свидетельствовать о наступлении Мессианского времени.
Adam Clarke: Commentary on the Bible - 1831
1:76: And thou, child, etc. - Zacharias proclaims the dignity, employment, doctrine, and success of his son; and the ruin and recovery of the Jews and the Gentiles.
1. His dignity. Thou shalt be called (constituted) a prophet of the Most High. Prophet has two acceptations: -
1st. A person who foretells future events; and;
2dly. A teacher of men in the things of God, Co1 14:3.
John was a prophet in both senses: he proclaimed the mercy which should be communicated; announced the baptism of the Holy Spirit; and taught men how to leave their sins, and how to find the salvation of God. See Luk 3:5-14. His very name, Jehochanan, the grace or mercy of Jehovah, (see Luk 1:60), was a constant prediction of the salvation of God. Our Lord terms him the greatest prophet which had ever appeared in the world. He had the honor of being the last and clearest prophet of the old covenant, and the first of the new.
2. His employment. Thou shalt go before the face of the Lord to prepare his ways. He should be the immediate forerunner of Jesus Christ, none being capable of succeeding him in his ministry but Christ himself. He was to prepare his ways, to be the honored instrument, in the hands of God, of disposing the hearts of multitudes of the Israelites to believe in and follow the Lord Jesus.
3. Zacharias points out the doctrine or teaching of John. It should be γνωσις σωτηριας, the science of salvation. Men are ignorant, and they must be instructed. Human sciences may be profitable in earthly matters, but cannot profit the soul. The science that teaches God must come from God. No science is of any avail to the soul that does not bring salvation with it: this is the excellence of heavenly science, and an excellence that is peculiar to itself. No science but that which comes from God can ever save a soul from the power, the guilt, and the pollution of sin.
4. Zacharias predicts the success of his son's ministry. Under his preaching, the people should be directed to that tender mercy of God, through which they might obtain the remission of their sins, Luk 1:77, Luk 1:78. Those who are sent by God, and preach his truth, and his only, shall always be successful in their work; for it is for this very purpose that God has sent them; and it would be a marvelous thing, indeed, should they labor in vain. But there never was such a case, since God made man, in which a preacher was Divinely commissioned to preach Jesus and his salvation, and yet had no fruit of his labor.
5. Zacharias points out the wretched state in which the inhabitants of Judea and the Gentile world were then found.
1. Their feet had wandered out of the way of peace, (Luk 1:79), of temporal and spiritual prosperity.
2. They had got into a state of darkness - they were blind concerning the things of God, and the things which belonged to their salvation.
3. They had become contented inhabitants of this land of intellectual darkness - they had sat down in it, and were not concerned to get out of it.
4. They were about to perish in it - death had his dominion there; and his swift approaches to them were now manifested to the prophet by seeing his shadow cast upon them.
Ignorance of God and salvation is the shadow of death; and the substance, eternal ruin, is essentially connected with the projected shadow. See these phrases explained at large on Mat 4:16 (note).
6. Zacharias proclaims the recovery of a lost world. As the removal of this darkness, and redemption from this death, were now at hand, John is represented as being a day-spring from on high, a morning star, that foretold the speedy approach of the day, and the rising of the Sun of righteousness. That these words should be applied to John, and not to Christ, I am fully satisfied; and cannot give my reasons better for the arrangement I have made in the preceding notes, than in the words of an eminent critic, who, I find, has adopted nearly the same plan with myself. The passage, as I read it, is as follows: Through the tender mercy of our God, by which he hath visited us: a day-spring from on high, to give light to them that sit in the darkness and in the shadow of death, etc. "Let the reader judge, whether my arrangement of this passage, which much better suits the original, be not far more elegant, and in all respects superior to the old translation. Thou, child! wilt be a teacher - Thou Wilt Be a day-spring from the sky. And with what beauty and propriety is John, the forerunner of our Lord, styled the dawn of day, that ushers in the rising of the Sun of righteousness! And the concluding words - to guide our feet into the way of peace - is a comprehensive clause, after the manner of Hebrew poetry, belonging equally to the former sentence, beginning at - And thou, child! - and the latter, beginning at - A day-spring from the sky: for the people spoken of in the former are the Jews; and in the latter, the Gentiles." - Wakefield.
Albert Barnes: Notes on the Bible - 1834
1:76: And thou, child ... - Zechariah predicts in this and the following verses the dignity, the employment, and the success of John. He declares what would be the subject of his preaching, and what his success.
Prophet of the Highest - Prophet of God; a prophet "appointed by God" to declare his will, and to prepare the way for the coming of the Messiah.
The face of the Lord - The Lord Jesus, the Messiah, that was about to appear. To go before "the face of one" is the same as to go immediately before one, or to be immediately followed by another.
To prepare his ways - This is taken from Isa 40:3. See the Mat 3:3 niote, and Isa 40:3 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:76: shalt be: Luk 7:28; Mat 14:5, Mat 21:26; Mar 11:32
Highest: Luk 1:32, Luk 1:35, Luk 6:35; Psa 87:5; Act 16:17
thou shalt: Luk 1:16, Luk 1:17, Luk 3:4-6; Isa 40:3-5; Mal 3:1, Mal 4:5; Mat 3:3, Mat 3:11, Mat 11:10; Mar 1:2, Mar 1:3; Joh 1:23, Joh 1:27, Joh 3:28; Act 13:24, Act 13:25
Geneva 1599
1:76 And thou, (m) child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;
(m) Though you be at this present time ever so little.
John Gill
1:76 And thou, child, shalt be called the Prophet of the Highest,.... Here Zacharias turns himself to his son John, though an infant, and incapable of knowing what was said to him; and for the sake of those that were present, describes his office and work; and says, that he should be "called", that is, that he should "be", and be accounted a "prophet": for he was not only a preacher of Christ and his Gospel, but he also foretold the coming of the Messiah; and the vengeance that should fall on the Jewish nation, for their unfruitfulness, impenitence, and unbelief: and the Prophet "of the Highest"; that is, of God; as the Persic version renders it, of the most high God; and by whom is meant, the Lord Jesus Christ, whose prophet, harbinger, and forerunner John was; and so is a proof of Christ being the supreme, or most high God:
for thou shalt go before the face of the Lord, to prepare his ways; as the angel had suggested in Lk 1:17 and as was prophesied of him in Is 11:3. See Gill on Mt 3:3.
John Wesley
1:76 And thou, child - He now speaks to John; yet not as a parent, but as a prophet.
Robert Jamieson, A. R. Fausset and David Brown
1:76 Here are the dying echoes of this song; and very beautiful are these closing notes--like the setting sun, shorn indeed of its noontide radiance, but skirting the horizon with a wavy and quivering light--as of molten gold--on which the eye delights to gaze, till it disappears from the view. The song passes not here from Christ to John, but only from Christ direct to Christ as heralded by His forerunner.
thou child--not "my son"--this child's relation to himself being lost in his relation to a Greater than either.
prophet of the Highest; for thou shalt go before him--that is, "the Highest." As "the Most High" is an epithet in Scripture only of the supreme God, it is inconceivable that inspiration should apply this term, as here undeniably, to Christ, unless He were "God over all blessed for ever" (Rom 9:5).
1:771:77: Տալ գիտութիւն փրկութեան ժողովրդեան նորա, ՚ի թողութիւն մեղաց նոցա[992]։ [992] Ոմանք. Տալ զփրկութիւն ժո՛՛... ՚ի թողութիւն մեղաց մերոց։
77 տալու նրա ժողովրդին փրկութեան գիտութիւնը՝ նրանց մեղքերի թողութեան համար,
77 Անոր ժողովուրդին գիտցնելու իրենց փրկութիւնը իրենց մեղքերուն թողութիւնովը,
տալ գիտութիւն փրկութեան ժողովրդեան նորա ի թողութիւն մեղաց նոցա:

1:77: Տալ գիտութիւն փրկութեան ժողովրդեան նորա, ՚ի թողութիւն մեղաց նոցա[992]։
[992] Ոմանք. Տալ զփրկութիւն ժո՛՛... ՚ի թողութիւն մեղաց մերոց։
77 տալու նրա ժողովրդին փրկութեան գիտութիւնը՝ նրանց մեղքերի թողութեան համար,
77 Անոր ժողովուրդին գիտցնելու իրենց փրկութիւնը իրենց մեղքերուն թողութիւնովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:7777: дать уразуметь народу Его спасение в прощении грехов их,
1:77  τοῦ δοῦναι γνῶσιν σωτηρίας τῶ λαῶ αὐτοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν,
1:77. τοῦ (of-the-one) δοῦναι (to-have-had-given) γνῶσιν (to-an-acquainting) σωτηρίας (of-a-savioring-unto) τῷ (unto-the-one) λαῷ (a-people) αὐτου (of-it) ἐν (in) ἀφέσει (unto-a-sending-off) ἁμαρτιῶν (of-un-adjustings-along-unto) αὐτῶν, (of-them,"
1:77. ad dandam scientiam salutis plebi eius in remissionem peccatorum eorumTo give knowledge of salvation to his people, unto the remission of their sins.
77. To give knowledge of salvation unto his people In the remission of their sins,
1:77. to give knowledge of salvation to his people for the remission of their sins,
1:77. To give knowledge of salvation unto his people by the remission of their sins,
To give knowledge of salvation unto his people by the remission of their sins:

77: дать уразуметь народу Его спасение в прощении грехов их,
1:77  τοῦ δοῦναι γνῶσιν σωτηρίας τῶ λαῶ αὐτοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν,
1:77. ad dandam scientiam salutis plebi eius in remissionem peccatorum eorum
To give knowledge of salvation to his people, unto the remission of their sins.
1:77. to give knowledge of salvation to his people for the remission of their sins,
1:77. To give knowledge of salvation unto his people by the remission of their sins,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:77: To give knowledge of salvation - Knowledge of the "way" of salvation: that it was provided, and that the author of salvation was about to appear.
By the remission of their sins - The word remission means pardon or forgiveness. It implies that God will treat the sinner as if he had not committed the sin. The idea here is, that the "salvation" about to be offered was that which was connected with the pardon of sin. There can be no other. God cannot treat people as his friends unless they come to him by repentance and obtain forgiveness. When that is obtained, which he is always disposed to grant, they can be treated with kindness and mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:77: give: Luk 3:3, Luk 3:6; Mar 1:3, Mar 1:4; Joh 1:7-9, Joh 1:15-17, Joh 1:29, Joh 1:34, Joh 3:27-36; Act 19:4
by: or, for
the: Luk 7:47-50; Act 2:38, Act 3:19, Act 5:31, Act 10:43, Act 13:38, Act 13:39; Rom 3:25, Rom 4:6-8; Eph 1:7
Geneva 1599
1:77 To (n) give knowledge of salvation unto his people by the (o) remission of their sins,
(n) Open the way.
(o) Forgiveness of sins is the means by which God saves us; (Rom 4:7).
John Gill
1:77 To give knowledge of salvation,.... This is still said of John, and belongs to his work and office; though the Syriac and Arabic versions read, "that he may give"; as if it was spoken of the Lord, before whose face John was to go, and whose ways he was to prepare: by "salvation" is meant, not a temporal salvation, or a deliverance from the Roman yoke, the Jews were expecting, for John gave no intimation of any such salvation; but of a spiritual and eternal salvation, and of Christ himself, the author of it; who is often called Salvation, because he was appointed to this business, was fitted for it, and has effected it; and there is salvation in him, and in no other, the "knowledge" of this is not merely, notional and speculative, but experimental, approbative, fiducial, appropriating, sure, and certain; and is more excellent, than any other kind of knowledge whatever: and this is a "gift"; it is not what is attained unto, and acquired by application, diligence, and industry, as other sort of knowledge; but is a gift of God, though in the use of means, and through the ministry of the word: and so John is said to give it ministerially, he being an instrument in the hand of God, whereby souls came to the knowledge of salvation by Christ, and believed in him: it was communicated by God through his ministry,
unto his people: meaning not the people of John the Baptist, the Jews, though it was true of God's elect among them; but the people of Christ, and that not all mankind, who are his by creation; but a special people, whom the Father has given him, and he has purchased by his blood; whom he conquers by his grace, and makes a willing people, in the day of his power: to these, and only these, is the knowledge of salvation by Christ given; for none else are appointed to it, and for no other is it wrought out. It follows,
by the remission of their sins; the sense of which is, either that salvation is by the forgiveness of sin, and lies in it, that being a principal part of it; see Eph 1:7. Sins are debts; forgiving them is a remitting these debts, a loosing them, or the obligation to payment, which is done freely and fully, for Christ's sake, and through his blood; and herein lies the blessedness and salvation of men; see Rom 4:6. Or else that the knowledge of salvation was conveyed through the ministry of John, not by preaching the works of the law, but the doctrine of remission of sins, by Christ; Mk 1:4 and which is the sum and substance of the Gospel, as it was ordered to be preached by Christ, and was preached by his apostles. The Alexandrian copy reads, "our sins".
John Wesley
1:77 To give knowledge of salvation by the remission of sins - The knowledge of the remission of our sins being the grand instrument of present and eternal salvation, Heb 8:11-12. But the immediate sense of the words seems to be, to preach to them the Gospel doctrine of salvation by the remission of their sins.
Robert Jamieson, A. R. Fausset and David Brown
1:77 to give knowledge of salvation--To sound the note of a needed and provided "salvation" was the noble office of John, above all that preceded him; as it is that of all subsequent ministers of Christ; but infinitely loftier was it to be the "Salvation" itself (Lk 1:69 and Lk 2:30).
by the remission of . . . sins--This stamps at once the spiritual nature of the salvation here intended, and explains Lk 1:71, Lk 1:74.
1:781:78: Վասն գթութեանց ողորմութեան Աստուծոյ մերոյ, որովք ա՛յց արասցէ մեզ Արեգակն ՚ի բարձանց[993], [993] Ոմանք. Ողորմութեան Տեառն Աստուծոյ մերոյ։ Ոսկան. Այց արար մեզ։
78 մեր Աստծու գթառատ ողորմութեան շնորհիւ, որով բարձունքից արեգակը մեզ կ’այցելի ծագելու նրանց վրայ,
78 Մեր Աստուծոյն գթած ողորմութեանը համար, որով Ծագող արեգակը վերէն մեզի այցելութեան եկաւ՝
Վասն գթութեանց ողորմութեան Աստուծոյ մերոյ, որովք այց [4]արասցէ մեզ Արեգակն ի բարձանց:

1:78: Վասն գթութեանց ողորմութեան Աստուծոյ մերոյ, որովք ա՛յց արասցէ մեզ Արեգակն ՚ի բարձանց[993],
[993] Ոմանք. Ողորմութեան Տեառն Աստուծոյ մերոյ։ Ոսկան. Այց արար մեզ։
78 մեր Աստծու գթառատ ողորմութեան շնորհիւ, որով բարձունքից արեգակը մեզ կ’այցելի ծագելու նրանց վրայ,
78 Մեր Աստուծոյն գթած ողորմութեանը համար, որով Ծագող արեգակը վերէն մեզի այցելութեան եկաւ՝
zohrab-1805▾ eastern-1994▾ western am▾
1:7878: по благоутробному милосердию Бога нашего, которым посетил нас Восток свыше,
1:78  διὰ σπλάγχνα ἐλέους θεοῦ ἡμῶν, ἐν οἷς ἐπισκέψεται ἡμᾶς ἀνατολὴ ἐξ ὕψους,
1:78. διὰ (through) σπλάγχνα (to-bowels) ἐλέους (of-a-compassion) θεοῦ (of-a-Deity) ἡμῶν, (of-us,"ἐν (in) οἷς ( unto-which ) ἐπισκέψεται ( it-shall-scout-upon ) ἡμᾶς (to-us,"ἀνατολὴ (a-finishing-up) ἐξ (out) ὕψους, (of-an-overance,"
1:78. per viscera misericordiae Dei nostri in quibus visitavit nos oriens ex altoThrough the bowels of the mercy of our God, in which the Orient from on high hath visited us:
78. Because of the tender mercy of our God, Whereby the dayspring from on high shall visit us,
1:78. through the heart of the mercy of our God, by which, descending from on high, he has visited us,
1:78. Through the tender mercy of our God; whereby the dayspring from on high hath visited us,
Through the tender mercy of our God; whereby the dayspring from on high hath visited us:

78: по благоутробному милосердию Бога нашего, которым посетил нас Восток свыше,
1:78  διὰ σπλάγχνα ἐλέους θεοῦ ἡμῶν, ἐν οἷς ἐπισκέψεται ἡμᾶς ἀνατολὴ ἐξ ὕψους,
1:78. per viscera misericordiae Dei nostri in quibus visitavit nos oriens ex alto
Through the bowels of the mercy of our God, in which the Orient from on high hath visited us:
1:78. through the heart of the mercy of our God, by which, descending from on high, he has visited us,
1:78. Through the tender mercy of our God; whereby the dayspring from on high hath visited us,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
78-79 В последней строфе своей песни Захария опять обращается к Богу с благодарением за ниспослание Мессии и за те блага, какие Мессия принесет с собою. - По благоутробному милосердию. Эти слова нужно связывать не с выражением "в прощении грехов" (как у Зигабена и некотор. других толкователей) и не с словом "спасение" (как у Кейля), но со всем, что сказано, начиная со слов "и предъидешь" в 76-м стихе. Самое это выражение означает "милосердое сердце" (splagcna eleouV). Бог имеет милосердое сердце, и этим объясняется, почему Он послал Иоанна. - Коим, точнее: "в силу которого или чего" (en oiV). - Посетил нас Восток свыше. Одни толкователи разумеют под "Востоком" (Anatolh) Бога, другие - Мессию (у нас еп. Михаил и проф. Богословский с. 305 и 306). Но кажется, лучше всего принять, что Захария здесь имеете в виду вообще Мессианское спасение. У пророка Исаии говорит Бог: "спасение Мое как свет восходит" (LI, 5). Это выражение и подобные ему могли здесь припомниться Захарии, и он изобразил это грядущее спасение (правильнее читать: "посетит" -episkefetai, чем "посетил" - epeskefato) как свет восходящий и постепенно разливающейся по небу и оттуда (свыше) расходящийся по земле. - Просветить... точнее: чтобы просветить тех, что пребывают в тяжких бедствиях, как духовных так и телесных (см. Мф IV, 16 и Ис IX, 2). - Направить... Это - цель просвещения и, следов., конечная цель появления Мессианского спасения (ст. 78). Нужно, чтобы люди, находящиеся во тьме, нашли дорогу, ведущую к мирной жизни, как противоположной тем духовным и телесным бедствиям, в каких они доселе находятся. Говорить (как проф. Богословский с. 307 и 308), что здесь Захария разумеет искупительную жертву Христа, которая дарует истинный мир с Богом - нет достаточных оснований: Захария, подобно ветхозаветным пророкам, представляет себе новую жизнь в самых общих чертах...
Albert Barnes: Notes on the Bible - 1834
1:78: Whereby the dayspring ... - The word "dayspring" means the morning light, the aurora, the rising of the sun. It is called the dayspring "from on high" because the light of the gospel shines forth from heaven. God is its Author, and through His mercy it shines upon people. There is here, doubtless, a reference to Isa 60:1-2; indeed, almost the very words of that place are quoted. Compare also Rev 22:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:78: tender: or, bowels of the, Psa 25:6; Isa 63:7, Isa 63:15; Joh 3:16; Eph 2:4, Eph 2:5; Phi 1:8, Phi 2:1; Col 3:12; Jo1 3:17, Jo1 4:9, Jo1 4:10
dayspring: or, sun-rising, or branch, Num 24:17; Isa 11:1; Zac 3:8, Zac 6:12; Mal 4:2; Rev 22:16
Geneva 1599
1:78 Through the tender mercy of our God; whereby the (p) dayspring from on high hath visited us,
(p) Or "bud", or "branch"; he alludes to (Jer 23:5) (Zech 3:8; Zech 6:12); and he is called a bud from on high, that is, sent from God unto us, and not as other buds which bud out of the earth.
John Gill
1:78 Through the tender mercy of our God,.... or "bowels of mercy", to which the forgiveness of sin is owing; the source and spring of pardon, is the free grace and abundant mercy of God; it takes its rise from thence, though it is channelled in the blood and sacrifice of Christ; and which no way derogates from, but rather heightens the riches of God's grace and mercy: for it was mercy that moved God to enter into a covenant with his Son, in which forgiveness of sin is promised; and it was mercy to set forth his Son, in his eternal purposes and decrees; and to send him forth in the fulness of time, to shed his blood for the remission of sins; it was the mercy of God to us, that provided a lamb for a burnt offering, and then accepted of the sacrifice and satisfaction of his Son, in our room and stead, and forgave all our sins, for his sake; and whatever the pardon of our sins cost God and Christ, it is all free grace and mercy to us: it is owing not to the absolute mercy of God, or to the mercy of God as an absolute God, but to the mercy of "our" God; our God in Christ, our covenant God and Father, whose bowels yearned towards us, and whose pity is that of a tender parent: whereby
the day spring from on high hath visited us: the word here used, and is translated "the day spring", is the same which the Septuagint use, in Jer 23:5 where the Messiah is spoken of, under the name of the "branch": and undoubtedly the Messiah Jesus, is intended here, who is the man, that branch, that has grown up out of his place; not from below, but from above; and who is the phosphorus, or bringer of light, that bright and morning star, that sun of righteousness, who has light in himself, and communicates light to others; even light natural, spiritual, and eternal; and with his rays and beams of light, life, and love, refreshes, exhilarates, and warms, the hearts of his people: and by the "visit" he has made in our "horizon", is meant his assumption of human nature; which, like a friendly visit, proceeded from pure love to the children of God; and was a drawing near unto them, for it was a taking on him their nature, in which he represented their persons; and was done through much difficulty and great condescension, since he was in the form of God, and thought it no robbery to be equal with him; and his stay on earth in this nature, was but for a little while; so that on all accounts, it may be truly called a "visit": and which, as the remission of sin is wholly owing to the tender mercy of our God, who put him upon it, called him to it, sent him forth made of a woman, and in the likeness of sinful flesh, to obtain eternal redemption, in which mercy and truth met together: the end and design of this visit, are signified in the next verse; for the following words belong to the day spring from on high, and not to John the Prophet of the Highest.
John Wesley
1:78 The day spring - Or the rising sun; that is, Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:78 Through the tender mercy of our God--the sole spring, necessarily, of all salvation for sinners.
dayspring from on high--either Christ Himself, as the "Sun of righteousness" (Mal 4:2), arising on a dark world [BEZA, GROTIUS, CALVIN, DE WETTE, OLSHAUSEN, &c.], or the light which He sheds. The sense, of course, is one.
1:791:79: երեւե՛լ որոց ՚ի խաւարի եւ ՚ի ստուերս մահու նստէին. ուղղե՛լ զոտս մեր ՚ի ճանապարհս խաղաղութեան[994]։ [994] Ոմանք. ՚Ի ճանապարհ խաղա՛՛։
79 որոնք նստած են խաւարի եւ մահուան ստուերների մէջ,ուղղելու մեր ոտքերը դէպի խաղաղութեան ճանապարհները»:
79 Խաւարի եւ մահուան ստուերի մէջ նստողներուն լոյս տալու ու մեր ոտքերը խաղաղութեան ճամբուն մէջ շտկելու»։
երեւել որոց ի խաւարի եւ ի ստուերս մահու նստէին, ուղղել զոտս մեր ի ճանապարհս խաղաղութեան:

1:79: երեւե՛լ որոց ՚ի խաւարի եւ ՚ի ստուերս մահու նստէին. ուղղե՛լ զոտս մեր ՚ի ճանապարհս խաղաղութեան[994]։
[994] Ոմանք. ՚Ի ճանապարհ խաղա՛՛։
79 որոնք նստած են խաւարի եւ մահուան ստուերների մէջ,ուղղելու մեր ոտքերը դէպի խաղաղութեան ճանապարհները»:
79 Խաւարի եւ մահուան ստուերի մէջ նստողներուն լոյս տալու ու մեր ոտքերը խաղաղութեան ճամբուն մէջ շտկելու»։
zohrab-1805▾ eastern-1994▾ western am▾
1:7979: просветить сидящих во тьме и тени смертной, направить ноги наши на путь мира.
1:79  ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, τοῦ κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης.
1:79. ἐπιφᾶναι ( to-have-manifested-upon ) τοῖς ( unto-the-ones ) ἐν ( in ) σκότει ( unto-an-obscurity ) καὶ ( and ) σκιᾷ ( unto-a-shadow ) θανάτου ( of-a-death ) καθημένοις , ( unto-sitting-down ,"τοῦ (of-the-one) κατευθῦναι (to-have-straightened-down) τοὺς (to-the-ones) πόδας (to-feet) ἡμῶν (of-us) εἰς (into) ὁδὸν (to-a-way) εἰρήνης. (of-a-peace)
1:79. inluminare his qui in tenebris et in umbra mortis sedent ad dirigendos pedes nostros in viam pacisTo enlighten them that sit in darkness and in the shadow of death: to direct our feet into the way of peace.
79. To shine upon them that sit in darkness and the shadow of death; To guide our feet into the way of peace.
1:79. to illuminate those who sit in darkness and in the shadow of death, and to direct our feet in the way of peace.”
1:79. To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the way of peace.
To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the way of peace:

79: просветить сидящих во тьме и тени смертной, направить ноги наши на путь мира.
1:79  ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις, τοῦ κατευθῦναι τοὺς πόδας ἡμῶν εἰς ὁδὸν εἰρήνης.
1:79. inluminare his qui in tenebris et in umbra mortis sedent ad dirigendos pedes nostros in viam pacis
To enlighten them that sit in darkness and in the shadow of death: to direct our feet into the way of peace.
1:79. to illuminate those who sit in darkness and in the shadow of death, and to direct our feet in the way of peace.”
1:79. To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the way of peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:79: To give light ... - See the notes at Mat 4:16.
To guide our feet ... - The figure in these verses is taken from travelers, who, being overtaken by night, know not what to do, and who wait patiently for the morning light, that they may know which way to go. So man wandered. So he became benighted. So he sat in the shadow of death. So he knew not which way to go until the Sun of righteousness arose, and then the light shone brightly on his way, and the road was open to the promised land of rest - to heaven.
This song of Zechariah is exceedingly beautiful. It expresses with elegance the great points of the plan of redemption, and the mercy of God in providing that plan. That mercy is "great." It is worthy of praise - of our highest, loftiest songs of thanksgiving; for we were in the shadow of death - sinful, wretched, wandering - and the light arose, the gospel came, and people may rejoice in hope of eternal life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:79: give: Luk 2:32; Isa 9:2, Isa 42:7, Isa 42:16, Isa 49:6, Isa 49:9, Isa 60:1-3; Mat 4:16; Joh 1:9, Joh 8:12, Joh 9:5; Joh 12:46; Act 26:18; Eph 5:8; Th1 5:4, Th1 5:5; Jo1 1:5-7
and: Job 3:5, Job 10:22; Psa 23:4, Psa 44:19, Psa 107:10, Psa 107:14; Jer 2:6
to guide: Psa 25:8-10, Psa 25:12, Psa 85:10-13; Pro 3:17, Pro 8:20; Isa 48:17, Isa 48:22, Isa 57:19-21, Isa 59:8; Jer 6:16; Mat 11:28, Mat 11:29; Rom 3:17
Geneva 1599
1:79 To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the (q) way of peace.
(q) Into the way which leads us to true happiness.
John Gill
1:79 To give light to them that sit in darkness,.... God's elect among the Jews, who were not only in a state of unregeneracy, which is a state of darkness, ignorance, and unbelief; but in the darkness of the legal dispensation, and at this time under more than ordinary darkness and ignorance; having lost the knowledge of the righteousness of God, and of the spirituality of his law, the true sense of the Scriptures, and right notions of the Messiah; being led by blind guides, the Scribes and Pharisees,
and, were as it were also,
in the shadow of death; in a state seemingly irrecoverable, when Christ, the great light arose, and shone upon them; and communicated spiritual light, life, and heat unto them; see Is 9:2 compared with Mt 4:13 though Christ is also a light, to lighten his chosen ones among the Gentiles, Lk 2:32 but the Jews seem chiefly to be intended here:
to guide our feet into the way of peace; which we knew not: not that he came to teach us how to make our peace with God, but to make peace for us, by the blood of his cross; and so by his Spirit and word, lead us into the true way of enjoying spiritual peace here, and eternal peace hereafter.
Robert Jamieson, A. R. Fausset and David Brown
1:79 (Compare Is 9:2; Mt 4:13-17). "That St. Luke, of all the Evangelists, should have obtained and recorded these inspired utterances of Zacharias and Mary--is in accordance with his character and habits, as indicated in Lk 1:1-4" [WEBSTER and WILKINSON].
1:801:80: Եւ մանուկն աճէ՛ր եւ զօրանա՛յր հոգւով. եւ էր յանապա՛տս մինչեւ յօր երեւելոյ նորա Իսրայէլի[995]։[995] Ոմանք. Յանապատ... երեւելոյն նորա Իսրայէլի։
80 Եւ մանուկը աճում ու զօրանում էր հոգով եւ մնում էր ամայի տեղերում՝ մինչեւ Իսրայէլում նրա երեւալու օրը:
80 Տղան կը մեծնար ու կը զօրանար հոգիով եւ անապատներուն մէջ էր մինչեւ այն օրը, երբ ինք Իսրայէլին երեւցաւ։
Եւ մանուկն աճէր եւ զօրանայր հոգւով, եւ էր յանապատս մինչեւ յօր երեւելոյ նորա Իսրայելի:

1:80: Եւ մանուկն աճէ՛ր եւ զօրանա՛յր հոգւով. եւ էր յանապա՛տս մինչեւ յօր երեւելոյ նորա Իսրայէլի[995]։
[995] Ոմանք. Յանապատ... երեւելոյն նորա Իսրայէլի։
80 Եւ մանուկը աճում ու զօրանում էր հոգով եւ մնում էր ամայի տեղերում՝ մինչեւ Իսրայէլում նրա երեւալու օրը:
80 Տղան կը մեծնար ու կը զօրանար հոգիով եւ անապատներուն մէջ էր մինչեւ այն օրը, երբ ինք Իսրայէլին երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:8080: Младенец же возрастал и укреплялся духом, и был в пустынях до дня явления своего Израилю.
1:80  τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πνεύματι, καὶ ἦν ἐν ταῖς ἐρήμοις ἕως ἡμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν ἰσραήλ.
1:80. Τὸ (The-one) δὲ (moreover) παιδίον (a-childlet) ηὔξανε (it-was-procuring) καὶ (and) ἐκραταιοῦτο (it-was-being-en-secure-belonged) πνεύματι, (unto-a-currenting-to) καὶ (and) ἦν (it-was) ἐν (in) ταῖς (unto-the-ones) ἐρήμοις ( unto-solituded ) ἕως (unto-if-which) ἡμέρας (of-a-day) ἀναδείξεως (of-a-showing-up) αὐτοῦ (of-it) πρὸς (toward) τὸν (to-the-one) Ἰσραήλ. (to-an-Israel)
1:80. puer autem crescebat et confortabatur spiritu et erat in deserto usque in diem ostensionis suae ad IsrahelAnd the child grew and was strengthened in spirit: and was in the deserts until the day of his manifestation to Israel.
80. And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
1:80. And the child grew, and he was strengthened in spirit. And he was in the wilderness, until the day of his manifestation to Israel.
1:80. And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel:

80: Младенец же возрастал и укреплялся духом, и был в пустынях до дня явления своего Израилю.
1:80  τὸ δὲ παιδίον ηὔξανεν καὶ ἐκραταιοῦτο πνεύματι, καὶ ἦν ἐν ταῖς ἐρήμοις ἕως ἡμέρας ἀναδείξεως αὐτοῦ πρὸς τὸν ἰσραήλ.
1:80. puer autem crescebat et confortabatur spiritu et erat in deserto usque in diem ostensionis suae ad Israhel
And the child grew and was strengthened in spirit: and was in the deserts until the day of his manifestation to Israel.
1:80. And the child grew, and he was strengthened in spirit. And he was in the wilderness, until the day of his manifestation to Israel.
1:80. And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
80 Здесь дается общая характеристика дальнейшего развития Иоанна. Младенец возрастал телесно и укреплялся духом, т. е. приобретал тот твердый характер, какой он обнаружил впоследствии. - В пустынях. Здесь по преимуществу разумеется пустыня иудейская (см. Мф III, I). Когда он удалился в пустыню? Предание церковное сообщает, что он жил в пустыне с самого раннего детства. Но у кого? Некоторые толкователи полагают, что Иоанн получил воспитание у ессеев, которые имели своим местопребыванием также пустыню. Но такое предположение неосновательно. Ессеи не верили в пришествие Мессии, а Иоанн себя называл предтечею Мессии. Те жили вдали от людей, а Иоанн идет на проповедь людям. Притом и самый контекст речи говорит против этого предположения: Иоанн идет в пустыню, живет там в уединении для того, чтобы подготовиться к своему служению - зачем же ему вступать в ессейское общество, которое было очень велико по числу своих членов? Не лучше ли бы было ему остаться в своем собственном городе? - До дня явления... т. е. до того времени, когда голос Божий призвал его на проповедническое служение Предтечи (III, 2-6).
Особое замечание.
О подлинности и достоверности первой главы евангелия от Луки.
Против подлинности некоторых частей, входящих в состав этой главы, новейшая критика высказывает возражения. Но эти возражения неосновательны. Так Баур отрицает подлинность предисловия к евангелию (1-4 ст.), говоря, что оно составлено кем-то в половине второго века до Р. X. Но другой ученый - Эвальд удивляется неподдельной простоте, благородной скромности и точной краткости, которые едва ли мог обнаружить человек, захотевший сделать свое прибавление к богодухновенному Евангелию Луки. Затем, с этим введением были знакомы Папий и Иустин муч. - писатели второго века... Но гораздо более возражений слышится против достоверности сообщаемых в 1-й главе чудесных событий. Критики (особенно Штраус) стремились показать, что все эти события измышлены в среде первых христиан, которые хотели таким образом прославить основателя их Церкви. Но все основания, какие критика приводит в пользу своего мнения, совершенно не имеют цены. Так, напр., Штраус историю явления Гавриила Захарии считает "мифом" потому, что ему кажется вообще невозможным, чтобы ангелы могли являться людям. Но в таком случае ему прежде следовало бы отринуть весь Ветхий Завет, где явления ангелов - дело очень нередкое. Затем он и Назаретское благовестие считает вымыслом, который образовался под влиянием древних предсказаний о Мессии, как великом царе и потомке Давида. Но вымыслы, мифы в эпоху Рождества Христова едва ли могли составляться в народе еврейском, который переживал тогда вовсе не какую-нибудь доисторическую эпоху, когда создаются мифы, а, можно сказать, конец своего политического и гражданского развития. Притом такой вымысел, как сказание о Мессии, родившемся от бедной Девы и непризванном, по-видимому, к царскому престолу, вовсе был не в духе тогдашнего еврейства, которое ожидало иного Мессию... Если, как отмечает Штраус, о рождении Христа и событиях, его сопровождавших, не говорят ни Иоанн Богослов, ни Павел, то это объясняется особою задачею Евангелия Иоанна - нарисовать именно образ Христа как Единородного Сына Божия, а что касается Ап. Павла, то ему не представлялось и случая описывать все эти происшествия... Что касается речей Пресв. Девы и Захарии и Елизаветы, то они подвергаются сомнению со стороны своего действительного происхождения от этих лиц: их, будто бы, составил сам писатель Евангелия. Но против этого возражения нужно сказать, что эти речи, несомненно, носят на себе еврейский отпечаток: это сказывается и в отдельных выражениях и в построении предложений. Между тем св. Лука был грек, и ему трудно бы подделываться под характер еврейской речи. Наконец, нужно заметить, что подлинность и достоверность всех рассказов, содержащихся в 1-й гл., подтверждается согласным свидетельством древнейших отцов и учителей Церкви.
Adam Clarke: Commentary on the Bible - 1831
1:80: The child grew - Increased in stature and bodily vigor. And waxed strong in spirit - had his understanding Divinely illuminated and confirmed in the truths of God. And was in the deserts - the city of Hebron, the circumjacent hill country, and in or near Nazareth. Till the time of his showing, or manifestation - till he was thirty years of age, before which time the law did not permit a man to enter into the public ministry, Num 4:3. See also Luk 3:23.
So much has already been said, by way of practical improvement of the different subjects in this important chapter, as to preclude the necessity of any addition here.
Albert Barnes: Notes on the Bible - 1834
1:80: Waxed strong in spirit - That is, in courage, understanding, and purposes of good, fitting him for his future work. The word "wax" means to "increase, to grow," from an old Saxon word.
In the deserts - In Hebron, and in the hill country where his father resided. He dwelt in obscurity, and was not known publicly by the people.
Until the day of his showing - Until he entered on his public ministry, as recorded in mat 3 - that is, probably, until he was about 30 years of age. See Luke 3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:80: the child: Luk 1:15, Luk 2:40, Luk 2:52; Jdg 13:24, Jdg 13:25; Sa1 3:19, Sa1 3:20
and was: Mat 3:1, Mat 11:7; Mar 1:3, Mar 1:4
his: Joh 1:31
John Gill
1:80 And the child grew, and waxed strong in spirit,.... That is, John, the son of Zacharias and Elisabeth, grew in stature of body, and increased in wisdom and knowledge, and fortitude in his soul:
and was in the deserts; or "desert", as the Syriac, Persic, and Ethiopic versions read; not in the wilderness of Judea, where he came preaching, but either of Ziph or Maon, which were near to Hebron; see 1Kings 23:14 he was not brought up in the schools of the prophets, nor in the academies of the Jews, or at the feet of any of their Rabbins and doctors; that it might appear he was not taught and sent of men, but of God: nor did he dwell in any of the cities, or larger towns, but in deserts; partly that he might be fitted for that gravity and austerity of life, he was to appear in; and that it might be clear he had no knowledge of, nor correspondence with Jesus, whose forerunner he was, and of whom he was to bear testimony, till such time he did it; and in this solitude he remained,
till the day of his showing unto Israel; either till the time came that he was to appear before, and be examined by the sanhedrim, that judged of persons fitness and qualifications for the priesthood, in order to be admitted to it; which should have been when he was thirty years of age, but that he was designed for other service; or rather therefore till he appeared in his prophetic office, and showed himself to the people of Israel; to whom he came preaching the doctrine of repentance and remission of sins, administering the ordinance of baptism, giving notice of the near approach of the Messiah, and pointing him out unto the people.
Robert Jamieson, A. R. Fausset and David Brown
1:80 And the child, &c.--"a concluding paragraph, indicating, in strokes full of grandeur, the bodily and mental development of the Baptist; and bringing his life up to the period of his public appearance" [OLSHAUSEN].
in the deserts--probably "the wilderness of Judea" (Mt 3:1), whither he had retired early in life, in the Nazarite spirit, and where, free from rabbinical influences and alone with God, his spirit would be educated, like Moses in the desert, for his future high vocation.
his showing unto Israel--the presentation of himself before his nation, as Messiah's forerunner.