Exegetical and Hermeneutical Commentary of Luke 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.
36. thy cousin ] Rather, “ thy kinswoman.” What the actual relationship was we do not know. It is a mistake to infer from this, as Ewald does, that Mary too was of the tribe of Levi, for except in the case of heiresses there was free intermarriage between the tribes (Exo 6:23; Jdg 17:7; Philo De Monach. ii. 11; Jos. Vit. i).
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 36. Thy cousin Elisabeth] Thy kinswoman, . As Elisabeth was of the tribe of Levi, Lu 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, Lu 1:25, her common name among men, among the people who knew her, being Elisabeth the barren.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
What a particular notice doth God take of the children of men! he knoweth our relations:
thy cousin Elisabeth. Here some make a question how Elisabeth, who was one of the daughters of Aaron, Luk 1:5, and consequently of the tribe of Levi, could be cousin to Mary, who was of the house of David, and consequently of the tribe of Judah, (as our evangelist proveth, Luk 1:3), because of the law, Num 36:6,7. But cousin may be taken in a large sense, as Paul calleth all the Jews his kinsmen, Rom 9:3; or they might be cousins in a strict sense, for the daughters of the tribe of Levi might marry into any other tribes, having no inheritance to carry away, to prevent which was the law, Num 36:1-13.
And this is the sixth month from her conception, by which time women use to be at some certainly about their quickening; you must not therefore think this impossible, for you know Elisabeth was counted barren, and was old, yet she hath conceived.
For with God nothing shall be impossible. I bring you a message from God, to whom all things are possible. This was an ordinary saying amongst them, Nothing is impossible with God. Our Saviour useth it several times, Mat 19:26; Mar 10:27. Nor needed we any Scripture to prove that nothing could be impossible to him who is the first Being, the first Cause, and the Fountain of all power, and to whom all things are subject. No considerate man will from hence conclude that things are possible to God which would derogate from the perfection of the Divine Being, and are imperfections in us; nor yet that any thing is possible to God the contrary to which he hath willed, but God can do whatsoever he can will.
Fuente: English Annotations on the Holy Bible by Matthew Poole
36. thy cousin“relative,”but how near the word says not.
conceived, &c.Thiswas to Mary an unsought sign, in reward of her faith.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
Kinswoman (). Not necessarily cousin, but simply relative.
Fuente: Robertson’s Word Pictures in the New Testament
Cousin [] . The nature of the relationship, however, is unknown. The word is a general term, meaning of the same family. The best texts substitute for it a feminine form, suggeniv, which is condemned by the grammarians as unclassical, but rightly rendered by Rev., kinswoman. Wyc., cosyness, i. e., cousiness.
Fuente: Vincent’s Word Studies in the New Testament
1) “And behold thy cousin Elizabeth,” (kai idou Elisabet he sungenis sou) “And behold (take note of this) Elizabeth, your relative,” or kinsman, called her cousin. Though Elizabeth was of the tribe of Levi, and Mary of the tribe of Judah, their people did intermarry tribally, and apparently it was in such a setting that they were relative-cousins.
2) “She hath also conceived a son in her old age:” (kai aute suneilephen huion en gerei autes) “She has also already conceived a son in her old age,” elderly or advanced years, as Gabriel had told Zacharias she would, Luk 1:13.
3) “And this is the sixth month with her,” (kai houtos men hektos estin aute) “And this is (the) sixth month with her conception,” since she has conceived, as I (Gabriel) advised Zacharias she would.
4) “Who was called barren.” (te kaloumene steira) “Who was being called (or referred to as) sterile or barren,” unable to bear a child, a woman of reproach among the Jewish people, especially since she had an husband who was a priest, Luk 1:25; Isa 4:1.
Fuente: Garner-Howes Baptist Commentary
36. And, behold, Elisabeth thy cousin By an instance taken from her own relatives, the angel encourages the faith of Mary to expect a miracle. If neither the barrenness nor the old age of Elisabeth could prevent God from making her a mother, there was no better reason why Mary should confine her view within the ordinary limits of nature, when she beheld such a demonstration of divine power in her cousin He mentions expressly the sixth month; because in the fifth month a woman usually feels the child quicken in the womb, so that the sixth month removes all doubt. True, Mary ought to have placed such a reliance on the bare word of God as to require no support to her faith from any other quarter; but, to prevent farther hesitation, the Lord condescends to strengthen his promise by this new aid. With equal indulgence does he cheer and support us every day; nay, with greater indulgence, because our faith is weaker. That we may not doubt his truth, testimonies to confirm it are brought by him from every direction.
A question arises, how Elisabeth, who was of the daughters of Aaron, (Luk 1:5,) and Mary, who was descended from the stock of David, could be cousins This appears to be at variance with the law, which prohibited women from marrying into a different tribe from their own, (Num 36:6.) With respect to the law, if we look at its object, it forbade those intermarriages only which might “remove inheritances from tribe to tribe,” (Num 36:7.) No such danger existed, if any woman of the tribe of Judah married a priest, to whom an inheritance could not be conveyed. The same argument would hold if a woman of the tribe of Levi passed into another tribe. It is possible that the mother of the holy virgin might be descended from the family of Aaron, and so her daughter might be cousin to Elisabeth.
Fuente: Calvin’s Complete Commentary
(36) Thy cousin Elisabeth.See Notes on Luk. 1:27; Luk. 1:32. Taking the word in its usual sense, it would imply that either the father or the mother of Mary had been of the house of Aaron, or that the mother of Elizabeth had been of the house of David.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
36. Thy cousin E1isabeth Mary was of the tribe of Judah, and Elisabeth of the tribe of Levi. That is, their fathers probably were; for it was the father’s descent which assigned any family to its tribeship. The two women, therefore, may have been cousins by the mother’s side, by their mothers having been sisters. But the word rendered cousin may signify kindred of any degree.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And behold, Elisabeth your kinswoman, she also has conceived a son in her old age, and this is the sixth month with her who was called barren. For no word from God shall be void of power.”
The angel then refers to the birth of Elisabeth’s son. The news was probably no surprise to Mary, and the angel was not simply trying to impart information. He was rather connecting the significance of the two births. He points out that Elisabeth has had a miracle baby in her old age, and was now in her sixth month, just as God had promised through His word spoken through Gabriel himself. That word had proved its power, it had been effective, demonstrating that no word of God was devoid of power. Mary too therefore could be sure that His word spoken to her would be just as effective. His word to her too was not devoid of power.
But we may also see in these words the gentle compassion of God, and of Gabriel. For here was a hint to her of where she could turn in the tumult that would no doubt engulf her. It was a huge task that was being put on such a young girl. But she was reminded here that there was a near relative of hers who was also experiencing a huge change in her life. If she wished she could seek her out.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 1:36. Thy cousin Elisabeth, Mary and Elisabeth might be cousins, as the text affirms, although the former was a descendant of David, and the latter a daughter of Aaron: because the law, Num 36:6 forbidding women to marry out of their own tribes, related only to heiresses, and consequently did not include the tribe of Levi, which had no particular heritable possessions that could be alienated by such marriages. Accordingly, in Lev 22:12 it is supposed as a common case, that a priest’s daughter might be married to a stranger. It is remarkable, that Gabriel does not refer the virgin to Sarah or Rebekah, examples in former ages, but to a present one; and to magnify and heighten the miracle, he adds, that Elisabeth was advanced in years, and, what was more, never had a child.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 1:36 f. Confirmation of the promise by the disclosure of Elizabeth’s pregnancy, which, in fact, was also a deviation from the order of nature ( ), and so far presented an analogy, although only in an inferior sense. “En domesticum tibi exemplum!” Grotius. After . . . an was as little needed as an at Luk 1:38 .
] The nature of this relationship, which is not at variance with Joh 1:36 , although questioned by Schleiermacher and others, is wholly unknown. It is, however, possible that Mary was of the stock of Levi (so Faustus the Manichean in Augustine, c. Faust. xxiii. 9; and recently, Schleiermacher, Schr. d. Luk. p. 26; Hilgenfeld, Ewald, Gesch. Chr. p. 177, and others), as the Test. XII. Patr. p. 542 makes the Messiah proceed from the stock of Judah (Joseph) and (comp. p. 546) from the stock of Levi. [25]
On the late form , see Lobeck, ad Phryn. p. 451 f.; and on the Ionic form of dative , Winer, p. 60 [E. T. 73 f.].
] subject: and this is the sixth month .
. . . .] Confirmation of that which has just been said of Elizabeth by the omnipotence of God. It is to be observed (1) that do not belong to one another, but of it is said: (Fritzsche, Diss. II. in 2 Cor. p. 24 f.); further, (2) that the proposition is a general one; hence the future , which, however, is purposely chosen with a view to what was announced to Mary; see Dissen, ad Dem. de Cor. p. 369; (3) that there exists no reason for abandoning the purely Greek meaning of , to be unable (Rettig in the Stud. u. Krit. 1838, p. 210), any more than of , utterance (Luk 1:38 ), especially with the reading (see the critical remarks). Hence the meaning is not: “ With God nothing is impossible ;” but rather: not powerless (but of success and efficacy) shall any utterance on the part of God be . So also Gen 18:14 . Comp. Beza: “ , i.e. quicquid Deus semel futurum dixerit.”
[25] Thus the descent from the Davidic and priestly race might have been used for the glorification of Jesus. But from the height of the history of Jesus so little importance was attached to things of this nature that only the Davidic descent, as it was necessary in the case of the Messiah, had stress laid on it, and the family of Mary was not expressly specified at all. Comp. Ewald, Gesch. Chr. p. 177 f.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 36. Who was called barren ] It is observed that the barren women (so called in both Testaments) had the best children, as Sarah, Rebecca, Rachel, Elisabeth, &c., because long held off, and much humbled. Some also have observed that the New Testament affords more store of good women than the Old. (Dr Hall’s Contemplation on the New Testament.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
36. ] On the in the var. readd., we may remark, that these fem. terminations of common adjectives belong to later Greek. , , Pollux iii. 50. It is found in Plutarch, Qust Rom. (vi. 314), &c. See Lobeck on Phrynichus, p. 452. Cf. , Mat 12:39 reff.
What relation, no where appears in Scripture: and traditions are not worth recounting. But we must take the word in the narrower sense, not in the wider reference of Rom 9:3 . Elisabeth was of the tribe of Levi: but this need not hinder connexion by marriage with other tribes. Aaron himself married into Judah, Exo 6:23 . We find in Jdg 17:7 a young man of the family of Judah who was a Levite. Philo de Monarch. ii. 11 (vol. ii. p. 229), says, , .
Fuente: Henry Alford’s Greek Testament
Luk 1:36 . , introducing a reference to Elizabeth’s case to help Mary’s faith. , late form for (T.R.), a blood relation, but of what degree not indicated, suggesting that Mary perhaps belonged to the tribe of Levi . : Ionic form of dative for (T.R.). Hellenistic Greek was an eclectic language, drawing from all dialects as from the poets, turning their poetic expressions to the uses of prose. : Elizabeth is described as one who is still being called barren, though six months gone in pregnancy, because people have had no means of knowing her state.
Fuente: The Expositors Greek Testament by Robertson
cousin = kinswoman.
she hath also conceived = she also hath conceived.
Fuente: Companion Bible Notes, Appendices and Graphics
36. ] On the in the var. readd., we may remark, that these fem. terminations of common adjectives belong to later Greek. , , Pollux iii. 50. It is found in Plutarch, Qust Rom. (vi. 314), &c. See Lobeck on Phrynichus, p. 452. Cf. , Mat 12:39 reff.
What relation, no where appears in Scripture: and traditions are not worth recounting. But we must take the word in the narrower sense, not in the wider reference of Rom 9:3. Elisabeth was of the tribe of Levi: but this need not hinder connexion by marriage with other tribes. Aaron himself married into Judah, Exo 6:23. We find in Jdg 17:7 a young man of the family of Judah who was a Levite. Philo de Monarch. ii. 11 (vol. ii. p. 229), says, , .
Fuente: The Greek Testament
Luk 1:36. , and, behold) To Mary, inasmuch as she believed, a more favourable [pleasant] sign is without solicitation given, than had been given to Zacharias, who did not believe.-, thy [cousin] kinswoman) Therefore John and Jesus also were kinsmen [cousins].-, a son) Elisabeths pregnancy was unknown among men, excepting the members of her own family; but here we find even the time and the sex of the offspring indicated to Mary by Divine information, with a view to strengthen the faith of Mary. But of the office of the Forerunner nothing is said; for Mary was about to hear that from his mother.
Fuente: Gnomon of the New Testament
Luk 1:24-26
Reciprocal: Gen 11:30 – barren Gen 16:1 – bare Gen 18:11 – old Gen 21:2 – conceived 2Ki 4:17 – General Ecc 3:2 – time to be born Mat 1:21 – she Heb 11:11 – Sara
Fuente: The Treasury of Scripture Knowledge
6
The Greek word for cousin has an indefinite meaning, and may apply to any relative not as near as brother or sister. Mary had not expressed any doubt of the miracle that the angel just promised. However, he supported the promise by reporting another one along the same line, that her cousin was already six months along in her expectancy, notwithstanding she was called barren.
Fuente: Combined Bible Commentary
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.
[Hath also conceived a son in her old age.] The angel teaches to what purpose it was that women, either barren before or considerably stricken in years, should be enabled to conceive and bring forth; viz. to make way for the easier belief of the conception of a virgin. If they, either beside or beyond nature, conceive a child, this may be some ground of belief that a virgin, contrary to nature, may do so too. So Abraham by faith saw Christ’s day, as born of a pure virgin, in the birth of his own son Isaac of his old and barren wife Sarah.
Fuente: Lightfoot Commentary Gospels
Luk 1:36. Thy kinswoman. How close the relationship was does not appear. It does not follow from this that Mary was also of the tribe of Levi, for intermarriage was allowed (comp. Exo 6:23; Jdg 17:7; Numbers 36 refers to the case of heiresses).
She also. The case of Elisabeth, presenting a slight analogy because of her old age, is adduced as a confirmation of the angels words, the more appropriately because of the relationship.
Fuente: A Popular Commentary on the New Testament
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.
Fuente: Geneva Bible Notes
Even though Mary had not requested a sign, God gave her one, namely, the pregnancy of Elizabeth. The exact relationship between Mary and Elizabeth is unknown, but they obviously knew they were relatives.
Gabriel also reassured Mary with one of the greatest statements of God’s power that God recorded in the Bible (Luk 1:37). This verse undoubtedly comforted Mary in the following months as it has comforted countless believers faced with difficult ministries ever since. God can do the impossible (cf. Jer 32:17; Jer 32:27). Gabriel was alluding to the angel’s words to Sarah when he announced that she would bear a son in spite of apparently impossible obstacles (cf. Gen 18:14). Luk 1:37 should also encourage readers of this story who doubt the possibility of a virgin birth to believe that God can do even this.