Luke 1:22

Luk 1:22. Λαλῆσαι, to speak) for instance, to give the blessing. Zacharias, as being dumb, was in the meantime excluded from the exercise of all the functions of a priest. This constitutes the prelude to the termination of the ceremonial law, now that Christ is coming.—ἐπέγνωσαν, they perceived) A benefit thus accompanied the very punishment of Zacharias. Thereby all were stirred up to attention.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_1:22-23. Ἐπέγνωσαν, ὅτι ὀπτασίαν κ.τ.λ.] by the inference ab effectu ad causam; and very naturally they recognise as the latter an appearance of God or an angel, since, in fact, it was in the sanctuary that the dumbness had come on, and the agitating impression might even cause death, Jdg_6:23, al. In spite of the οὐκ ἠδύνατο λαλῆσαι, Olshausen thinks that this ἐπέγνωσαν does not refer to the silence of Zacharias, but probably to the excitement in his whole appearance, which Bleek also mixes up.

αὐτός, he on his part, corresponding to that which they perceived.

ἦν διανεύων αὐτοῖς] he was employed in making signs to them (Sir_27:22; Lucian, V. H. 44), namely, that he had seen a vision.

ὡς ἐπλήσθ. κ.τ.λ.] namely, the week in which the class of Abia (see Luk_1:5) had the temple service. On the verb, comp. Luk_1:57; Luk_2:6; Luk_2:21 f.; also Gal_4:4; Eph_1:10

εἰς τ. οἶκ. αὐτοῦ] Luk_1:39 f., also Luk_1:56 : εἰς τ. οἶκον αὐτῆς.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 1:22 . ὀπτασίαν : from his dazed look they inferred that the priest had seen a vision (chap. Luk 24:23 , 2Co 12:1 ). διανεύων : making signs all he could do; he could not bless them, e.g. , if that was part of his duty for the day, or explain his absence (here only).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

speechless--dumb, and deaf also (see Luk 1:62).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(22) A vision.—The word is used as distinguished from “dream,” to imply that what had been witnessed had been seen with the waking sense. The look of awe, the strange gestures, the unwonted silence, all showed that he had come under the influence of some supernatural power.

He beckoned unto them.—The tense implies continued and repeated action.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

22. And when he came out] The moment of the priest’s reappearance from before the ever-burning golden candlestick, and the veil which hid the Holiest Place, was one which powerfully affected the Jewish imagination, Sir_50:5-21.

he could not speak unto them] They were waiting in the Court to be dismissed with the usual blessing, which is said to have been usually pronounced by the other priest. Num_6:23-26. “Then he” (the High Priest Simon) “went down and lifted up his hands over the whole congregation of the children of Israel, to give the blessing of the Lord with his lips, and to rejoice in His name. And they bowed themselves down to worship the second time, that they might receive a blessing from the Most High.” Sir_50:20.

a vision] Optasian. Used especially of the most vivid and ‘objective’ appearances, Luk_24:23; Act_26:19; 2Co_12:1; Dan_9:23.

he beckoned unto them] Rather, he was himself making signs to them.

remained speechless] “Credat Judaeus ut loqui possit” (let the Jew believe that he may be able to speak) says St Augustine. Origen, Ambrose, and Isidore, see in the speechless priest vainly endeavouring to bless the people, a fine image of the Law reduced to silence before the first announcement of the Gospel. The scene might stand for an allegorical representation of the thesis so powerfully worked out in the Epistle to the Hebrews (see Heb_8:13). Zacharias became dumb, and Saul of Tarsus blind, for a time. “Praeludium legis ceremonialis finiendae Christo veniente.” Bengel.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 22. He could not speak unto them] Hereupon a divine thus descants: Tacuit pater vocis, et cessit in miraculum: Vox si sileat, cedit in contradictionem. Numquid aeque obmutescit pater et filius? Iohannes et Zacharias? Numquid et praeco mutus est? Let us leave to the Papists (saith another) ministrorum muta officia, populi caeca obsequia, their ministers’ dumb offices; their people’s blind obedience.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

22. When he came out—From the Holy Place. Zacharias now comes forth, near the Great Altar, and presents himself to the people, viewing him from below in the courts of Israel, and of the women.

They perceived that he had seen a vision—It was customary for a priest to return forthwith from the holy place, so that the people might be sure that no judgment had befallen him for malperformance of office, or for any defect of the service. Zacharias, being speechless, indicated by signs that a divine manifestation had been made to him.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When he came out, he could not speak unto them; and they perceived that he had seen a vision in the temple. Something in the face of the old man, as, unable to speak, he made signs to the congregation, told the awestruck people that the long delay and the loss of speech were owing to no sudden illness which had seized Zacharias. We know that, in the old days of the desert wanderings, the children of Israel could not bear to look on the face of Moses when he came down from the mount after dwelling for a brief space in the light of the glory of the Eternal. Zacharias had been face to face with one whose blessed lot it was to stand for ever in the presence of God. We may well suppose that there lingered on the old man"s face, as he left the sanctuary, something which told the beholder of the presence just left.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

22. ἐξελθὼν δέ. The moment of the priest’s reappearance from before the ever-burning golden candlestick, and the veil which hid the Holiest Place, was one which powerfully affected the Jewish imagination. See Sir 50:5-21.

οὐκ ἐδύνατο λαλῆσαι αὐτοῖς. They were waiting in the Court to be dismissed with the usual blessing, which is said to have been generally pronounced by the other priest. Num 6:23-26. “Then he” (the High Priest Simon) “went down and lifted up his hands over the whole congregation of the children of Israel, to give the blessing of the Lord with his lips, and to rejoice in His name. And they bowed themselves down to worship the second time, that they might receive a blessing from the Most High.” Sir 50:20.

ὀπτασίαν. The classical term is ὄψιν. The word is used especially of the most vivid and ‘objective’ appearances, Luk 24:23; Act 26:19; 2Co 12:1; Dan 9:23.

αὐτὸς ἦν διανεύων αὐτοῖς. ‘He himself continued making signs to them.’

διέμενεν κωφός. The word κωφὸς means actual ‘dumbness.’ In Luk 1:20 the angel uses σιωπῶν, because, though Zachariah appeared to the people to be ‘dumb,’ his power of speech was only temporarily arrested. “Credat Judaeus ut loqui possit” (let the Jew believe that he may be able to speak) says St Augustine. Origen, Ambrose, and Isidore, see in the speechless priest vainly endeavouring to bless the people, a fine image of the Law reduced to silence before the first announcement of the Gospel. The scene might stand for an allegorical representation of the thesis so powerfully worked out in the Epistle to the Hebrews (see Heb 8:13). Zacharias became dumb, and Saul of Tarsus blind, for a time. “Praeludium legis ceremonialis finiendae Christo veniente.” Bengel.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

22.] They knew, by some excitement, visible in his manner. It was not his office to pronounce the benediction, but that of the other incensing priest; so that his ‘not being able to speak,’ must mean, in answer to the enquiries which his unusual appearance prompted. This answer he gave by a sign: and the question was also by signs; for (see ver. 62) he was deaf, as well as dumb, which indeed is the strict meaning of κωφός—οὔτε λαλῶν, οὔτʼ ἀκούων,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

22. οὐκ ἐδύνατο λαλῆσαι αὐτοῖς. He ought to pronounce the benediction (Num 6:24-26) from the steps, either alone or with other priests. His look and his inability to speak told them at once that something extraordinary had taken place; and the sacred circumstances would suggest a supernatural appearance, even if his signs did not make this clear to them.

The compound ἐπέγνωσαν implies clear recognition and full knowledge (5:22, 24:16, 31); and the late form ὀπτασίαν (for ὄψιν) is commonly used of supernatural sights (24:23; Act 26:19; 2Co 12:1 ; Dan 9:23, Dan 9:10:1, Dan 9:7, Dan 9:8, Dan 9:16). For καὶ αὐτός “he on his part,” as distinct from the congregation, see on ver. 17, and Win. 22:4. b, p. 187. The periphrastic tense ἦν διανεύων again calls attention to the continued action. The verb is found here only in N.T., but occurs twice in LXX (Psa 34:19; Ecclus. 27:22). In διέμεινε κωφός both the compound and the tense emphasize the fact that it was no mere temporary seizure (22:28; Gal 2:5; 2Pe 3:4).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

They perceived [επεγνωσαν] . Clearly perceived. See on Mt 7:16, and verse 4.

He beckoned [ην διανευων] . Better Rev., continued making signs. Again the participle with the finite verb, denoting frequent repetition of the same signs. Wyc., was beckoning.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.