Luke 1:24

Luk_1:24

And hid herself five months

Modesty a retiring grace

Desirous of plucking one of the elegant sea-anemones, you extend your hand; but, at the slightest touch, its beautiful coronet begins to curl, and incurve in the form of a cup.

If further annoyed, the rim of this cup contracts more and more, until the animated blossom, now transformed into a shrivelled, shapeless mass, and receding all the time from the rude assault, retires under the cover of its rocky fortress, or clings with such tenacity to the stone to which it is attached, that you will sooner tear it to pieces than make it forego its grasp. (Hartwig.)

Modesty

Virgil, who was called the Prince of the Latin Poets, was naturally modest and of a timorous nature when people crowded to gaze upon him, or pointed at him with the finger with raptures: the poet blushed, and stole away from them, and often hid himself in shops to be removed from the curiosity and admiration of the public. The Christian is called indeed to let his light shine before men; but then it must be with all meekness, simplicity, and modesty. (Buck.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1:24 went into seclusion for five months: The reason for this seclusion is unknown and does not seem related to any Old Testament custom or command. Perhaps it was a spiritual retreat to honor God for answered prayer.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 1:24. Ταύτας, these) the days of which Luk 1:23 makes mention [the days of his ministration].—περίεκρυβεν, She hid herself) that her pregnancy might be unobserved: owing to which, subsequently her pregnancy was suddenly made the more apparent.—λέγουσα, saying) to the partakers of [those who sympathized in] her joy.

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

Luk_1:24 f. Μετὰ δὲ ταύτ. τ. ἡμέρ.] in which this vision had occurred, and he had returned at the end of the service-week to his house. Between the return and the conception we are not to place an indefinite interval.

περιέκρυβεν ἑαυτήν] she hid herself, withdrew her own person completely (περί, see Valckenaer) from the view of others.

μῆνας πέντε] is of necessity to be understood of the first, not of the last five months of pregnancy (in opposition to Heumann). See Luk_1:26; Luk_1:36; Luk_1:56-57.

λέγουσα· ὅτι κ.τ.λ.] the reason which was uttered by her for this withdrawal; hence ὅτι is not recitative, but to be rendered because, as at Luk_7:16 : because thus hath the Lord done to me in the days, in which He was careful to take away my reproach among men. Her reflection, therefore, was to this effect: seeing that her pregnancy was the work of God, whose care, at the setting in of this state of hers, had been directed towards removing from her the reproach of unfruitfulness, she must leave to God also the announcement of her pregnancy, and not herself bring it about. God would know how to attain His purpose of taking away her reproach. And God knew how to attain this His purpose. After she had kept herself concealed for five months, there occurred in the sixth month, Luk_1:26 ff., the annunciation to Mary, in which the condition of Elizabeth was disclosed to Mary, so that she rose up (Luk_1:39 ff.), etc. Hence the opinions are not in accordance with the text, which represent Elizabeth as having kept herself concealed from shame at being with child in her old age (Origen, Ambrose, Beda, Theophylact, Euthymius Zigabenus), or in order that she might first assure herself of her condition (Paulus), and might in the meantime apply herself to devotion (Kuinoel), or to afford no handle to curiosity (Schegg), or quo magis appareret postea repente graviditas (Bengel), or even because it was necessary to keep herself quiet during the first months of pregnancy (de Wette). No; it was because with resignation and confidence she awaited the emerging of the divine guidance.

αἷς] without repetition of the preposition. See Bernhardy, p. 203; Bornemann, Schol. p. 5; Kühner, ad Xen. Mem. ii. 1. 32.

ἐπεῖδεν] looked to it, i.e. took care for it. So more frequently ἐφοράω is used of the providence of the gods in the classical writers; Herod. i. 124; Soph. El. 170. Comp. Act_4:29

τὸ ὄνειδός μου] Comp. Gen_30:23. Unfruitfulness was a disgrace, as being a token of the divine disfavour (Psa_113:9; Isa_4:1; Isa_44:3; Isa_47:9; Hos_9:11); the possession of many children was an honour and blessing (Psalms 127, 128). Comp. the view of the Greeks, Herod. vi. 86; Müller, Dor. II. p. 192.

ἐν ἀνθρώποις] belongs to ἀφελεῖν; among men she had dishonour.

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 1:24 . περιέκρυβεν : hid herself entirely ( περὶ ), here only; ἔκρυβον : a late form of 2nd aorist. Why, not said, nor whether her husband told her what had happened to him. μῆνας πέντε : after which another remarkable event happened. Whether she appeared openly thereafter is not indicated. Possibly not (J. Weiss). ἐπεῖδεν : here and in Act 4:29 = took care, the object being ἀφελεῖν τὸ ὄν . μ . = to remove my reproach: keenly felt by a Jewish woman. ἐν is understood before αἷς (Bornemann, Scholia ).

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

Conceived [συνελαβεν] . Mr. Hobart (" Medical Language of Luke ") says that the number of words referring to pregnancy, barrenness, etc., used by Luke, is almost as large as that used by Hippocrates. Compare Luk 1:31; Luk 1:24; Luk 2:5; Luk 1:7; Luk 20:28. All of these, except Luk 1:24, are peculiar to himself, and all, of course, in common use among medical writers. Hid [περιεκρυβεν] . Only here in New Testament. Peri signifies completely; entire seclusion.

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

hid five months--till the event was put beyond doubt and became apparent.

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 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.

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

24. hid herself] We can only conjecture her motive. It may have been devotional; or precautionary; or she may merely have wished out of deep modesty to avoid as long as possible the idle comments and surmises of her neighbours.

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

24 And after those days his wife Elisabeth conceived, and hid herself five months, saying,

Ver. 24. And hid herself] Obscurum qua id fecerit ex causa. It is hard to say why she did this, saith a learned interpreter, but likely out of modesty; and that she may make no show till she was sure, as also that the miracle might appear the greater.

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.

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.

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

How long after those days the Scripture saith not, but it is probable it was soon after, as in the case of Abraham, and in the case of Manoah’s wife, Jdg 13:3, who conceived presently after the revelation.

And hid herself: not that she hid herself from seeing any person, but she concealed from those whom she saw the hopes that she had of her being with child, and perhaps what her husband had let her know by writing of the revelation he had from the angel: not that she herself doubted the thing, that were unreasonable to presume, after the seeing of her husband made dumb for a sign of it, and the next words will let us know the contrary; but to avoid the discourse of people upon so unusual a thing, who might possibly think her too vain in speaking of a thing so improbable and unlikely as this was. In the mean time she did not conceal herself from God, but said,

Thus hath the Lord dealt with me, ascribing it all to the power of God, who keepeth the key of the womb in his hand, and maketh the fruit of it his reward.

In the days wherein he looked upon me: it is the same with Luk 1:48,

He hath regarded the low estate of his handmaiden. The favour of God to his creatures is oft expressed under this notion, Psa 25:18; Psa 84:9; 119:132.

To take away my reproach among men. Barrenness is no more than a reproach amongst men; it was more especially a reproach to Jewish women, not only in regard of the expectation of being the mother of the Messias, (for none could expect that but a virgin, Isa 7:14, and she of the tribe of Judah, to which the Messiah was promised, and one of the house of David, to whose family he was promised as a branch), but in regard of the special promise to Abraham, to whom a seed was promised, numerous as the dust, and as the stars, to which the barren woman could contribute nothing. It is a great mercy when God favoureth his people with any in evidences which take away their reproach amongst men, and a just cause for his people’s thankful acknowledgment.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And after those days his wife Elisabeth conceived, and hid herself five months. Various reasons have been suggested for this retirement. It seems most probable that, amazed at the angelic announcement, the saintly woman went into perfect retirement and isolation for a considerable period, to prove well the words of the angel, and to consider how she best could do her part in the training of the expected child, who was to play so mighty a part in the history of her people.

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

Hid herself - She retired from company, that she might have the more leisure to rejoice and bless God for his wonderful mercy.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The beginning of the fulfillment:

v. 24 And after those days his wife Elisabeth conceived, and hid herself five months, saying,

v. 25. Thus hath the Lord dealt with me in the days wherein He looked on me, to take away my reproach among men.

In His season God remembered Elisabeth and her husband. The aged wife had evidence that her prayers at last seemed about to be heard. The result of this knowledge was that she hid herself entirely, she took no part in any social intercourse. God had taken care to remove her reproach from her. Since fruitfulness was one of the promises of God to His people, Gen 17:6, and since children, on this account, were considered as a. particular blessing from heaven, Exo 23:26; Lev 26:9; Psa 127:3, barrenness was among the Jews considered a reproach, a token of the disapprobation of the Lord, 1Sa 1:6. This stigma was now about to be removed. Though the fact was not yet known, even to her intimate friends and relatives, she was aware of it, and she wanted to escape the pitying glances to which she had never become accustomed, until such a time as her hope would be beyond doubt, when no more reproach could strike her.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

24. Hid herself. Did not go into society, both from delicacy and that she might have more time for devotion.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

After these days

The phrase "these days" refers to the time Zechariah was serving in the temple. It is possible to state more clearly what this refers to. AT: "After Zechariah's time of serving at the temple" (See: Introduction of a New Event and Assumed Knowledge and Implicit Information)

his wife

"Zechariah's wife"

kept herself hidden

"did not leave her house" or "stayed inside by herself"

This is what the Lord has done for me

This phrase refers to the fact that the Lord allowed her to become pregnant.

This is what

This is a positive exclamation. She is very happy with what the Lord has done for her.

looked at me with favor

"to look at" here is an idiom that means "to treat" or "to deal with." AT: "regarded me kindly" or "had pity on me" (See: Idiom)

my shame

This refers to the shame she felt when she was not able to have children.

translationWords

day

Elizabeth

conceive

lord

shame

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

24. περιέκρυβεν ἑαυτήν. ἔκρυβον is a late form of the 2nd aor. of κρύπτω (as though from κρύβω) found also in Plutarch, &c. The compound verb implies the complete seclusion. The periphrastic form used for the middle marks the decaying stage of a synthetic language. We can only conjecture Elizabeth’s motive. It may have been devotional; or precautionary; or she may merely have wished out of deep modesty to avoid as long as possible the idle comments and surmises of her neighbours. In any case there is in the incident an exquisite verisimilitude.

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.

24. συνέλαβεν. The word occurs eleven times in Lk. against five times elsewhere. He alone uses it in the sense of conceiving offspring, and only in these first two chapters (vv. 31, 36, 2:21). This sense is common in medical writers and in Aristotle. Hobart remarks that the number of words referring to pregnancy and barrenness used by Lk. is almost as great as that used by Hippocrates: ἐν γαστρὶ ἔχειν (21:23), ἔγκυος (2:5) στεῖρα (1:7) ἄτεκνος (20:28). And, excepting ἐν γαστρὶ ἔχειν, all of these are peculiar to himself in N.T. (Med. Lang. of Lk. p. 91).

περιέκρυβεν ἑαυτὴν μῆνας πέντε. The reflexive pronoun brings out more forcibly than the middle voice would have done that the act was entirely her own (Act 23:14; 1Co 11:31; 1Jn 1:8); and the compound verb implies all round, complete concealment. Her motive can only be conjectured; but the enigmatical conduct and remark are evidence of historic truth, for they would not be likely to be invented. The five months are the first five months; and at the end of them it would be evident that she had ceased to be ἡ στεῖρα (ver. 36). During these five months she did not wish to risk hearing a reproach, which had ceased to be true, but which she would not care to dispute. She withdrew, therefore, until all must know that the reproach had been removed.

The form ἔκρυβον is late: in class. Grk. ἔκρυψα is used. But a present κρύβω is found, of which this might be the imperfect.

It can hardly be accidental that μήν is scarcely ever used in N.T. in a literal sense by any writer except Lk., who has it five times in his Gospel and five times in the Acts. The chronological details involved in this frequent use are the results of the careful investigation of which he writes in the preface. The other passages are Gal 4:10; Jas 5:17, and six times in Revelation. So also ἔτος occurs fifteen times in Lk. and six in Mt. Mk. and Jn.

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