Luke 1:65

Luk 1:65. [Φόβος, fear) This whole affair breathed of Divine guidance.]—πάντα, κ.τ.λ., all, etc.) All whatsoever is recorded from Luk 1:11.

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

Luk_1:65 f. An historical digression, narrating the impression which these marvellous events at the circumcision produced in wider circles.

φόβος] not amazement, but fear, the first impression of the extraordinary (comp. Mar_4:41; Act_2:43).

αὐτούς] applies to Zacharias and Elizabeth. On περιοικεῖν τινα, comp. Herod. v. 78; Xen. Anab. v. 6. 16; Plut. Crass. 34.

διελαλεῖτο] were mutually talked of, Polyb. i. 85. 2, ix. 32. 1.

τὰ ῥήματα ταῦτα] these utterances, which had occurred with such marvellous significance at the circumcision of the child from Luk_1:59 to Luk_1:64; Luk_2:19.

ἔθεντο … ἐν τῇ καρδ. αὐτῶν] Comp. שִׂים עַל לֶב (1Sa_21:12), and the Homeric τίθημι ἐν στήθεσσι, ἐν φρεσί, and see Valckenaer in loc. They made those utterances the subject of their further reflection. Comp. Luk_2:19.

τί ἄρα] quid igitur, under these circumstances, according to these auspices, what then now will, etc.; see Klotz, ad Devar. p. 176; Nägelsbach, Anm. z. Ilias, ed. 3, p. 10 f. Comp. Luk_8:25, Luk_12:42. On the neuter τί, which is more in keeping with the uncertainty and the emotion of the inquirers than τίς, comp. Act_12:18; Schaefer, Melet. p. 98; Bornemann, Schol. p. 15.

καὶ γὰρ χεὶρ κυρίου ἦν μετʼ αὐτοῦ] An observation of Luke, in which he would indicate that the people rightly asked this question, expecting something unusual of the child: for also (καὶ γὰρ, see the critical remarks) the hand of the Lord was with him. The emphasis rests on χεὶρ κυρίου, which, with καί, makes known to us the mighty help of God (so χεὶρ κυρίου very frequently in the O. T.; comp. also Hermann, ad Vig. p. 732) as in keeping with the ominous phenomena. Others, like Storr, Kuinoel, Paulus, Ewald, place these words too in the mouth of those asking the question (so also Rettig in the Stud. u. Krit. 1838, p. 219, who, following the Recepta. places a colon after καί: and others said). But this reflective specifying of a reason would have been superfluous in the mouth of those people, and little in keeping with the emotion of their question. And instead of ἦν they would have said ἐστί, inferring, namely, the help of God from the events at the circumcision; while the καί would be but tame and cumbrous.

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.

All this that was said and done.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

fear--religious awe; under the impression that God's hand was specially in these events (compare Luk 5:26; Luk 7:16; Luk 8:37).

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 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 Ac 9:31; Ro 3:18; Ro 13:7; 1Pe 1:17; 1Pe 2:18; 1Pe 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.

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

(65) All the hill country of Judæa.—The district so designated included the mountain plateau to the south of Jerusalem, which reaches its highest point at Hebron. (See Note on Luk_1:39.) The whole verse describes the gradual spread of the report of the events from the immediate neighbourhood to the wider district of which it formed a part.

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

65. fear] The minds of men at this period were full of dread and agitated expectancy, which had spread even to the heathen. Virg. Ecl. iv.; Orac. Sibyl. iii.; Suet. Vesp. 4; Tac. Hist. v. 13; Jos. Bell. Jud. vi. 5, § 4.

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 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 Act 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.

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

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.

Ver. 65. And fear came on all] This was either the fear of admiration at the many strange accidents about the birth of the Baptist; or the fear of punishment, seeing so good a man as Zacharias so long to have suffered for his unbelief. (Ludoff. de Vita Christi.)

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.

And fear came ... - The word “fear” often denotes ‘religious reverence.’ 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.

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

By fear here is to be understood an awe and religions reverence of God, caused by these miraculous operations. Fear came upon every soul, and many wonders and signs were done by the apostles, Act 2:43.

These sayings, rhmata tauta; it is a Hebraism; these doings, or matters, or things, were published throughout all the parts of Judea adjacent to the city where Zacharias dwelt, Luk 1:39.

And those serious people that heard them pondered on them, considering the work of the Lord, and did think that this child would prove no ordinary person. And the hand of the Lord was with him. By the hand of the Lord is meant, the power of the Lord, his providence, love, favour: thus the Lord is said to have been with Samuel, 1Sa 3:19. The hand of the Lord oft signifieth the power, help, and assistance of the Lord, 1Ch 28:19; Psa 80:17. The hand of the Lord upon a person sometimes signifieth the Spirit of prophecy, Eze 1:3; 40:1; but this is a different phrase, denoting only God’s special favour to John, watching over and protecting him, causing him to grow up and thrive, to improve in knowledge, &c.

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

65. Fear came on all—A holy awe, inspired by the thought that the angel of God had indeed visited them, and that prophecy and miracle had revived, as in the Old Testament times. Noised abroad–The wonder began at Jerusalem, but its consequences and results took place in the Hill Country; and there, too, the wonderful boy remained, to be the object of speculation and rumour.

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

And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judaea. The inspired utterance of the old priest, so long dumb, in his beautiful hymn of praise, completed as it were the strange cycle of strange events which had happened in the priestly family.

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

65. Fear came on all … them. On account of so many marvels.

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.

65. φόβος. The minds of men at this period were full of dread and agitated expectancy, which had spread even to the heathen. Virg. Ecl. IV.; Orac. Sibyl. III.; Suet. Vesp. 4; Tac. Hist. Luk 1:13; Jos. Bell. Jud. VI. 5, § 4.

διελαλεῖτο. The preposition implies that they became the topic of mutual conversations.

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.

65.] For the construction περιοικ. αὐτούς, see Herod. v. 78: Xen. Anab. v. 6. 16.

ῥήματα, words; not ‘things,’ see above on vv. 4, 37. All this tale became matter of λαλιά throughout, &c.

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

65. ἐγένετο ἐπὶ πάντας φόβος. See on 4:36. Zacharias (ver. 12) and Mary (ver. 30) had had the same feeling when conscious of the nearness of the spiritual world. A writer of fiction would have been more likely to dwell upon the joy which the wonderful birth of the future Prophet produced; all the more so as such joy had been predicted (ver. 14). The αὐτούς means Zacharias and Elisabeth.

διελαλεῖτο πάντα τὰ ῥήματα ταῦτα. This need not be confined to what was said at the circumcision of John. It is probably the Hebraistic use of ῥήματα for the things which are the subject-matter of narration. Comp. 2:19, 51, where RV. has “sayings” in the text and “things” in the margin; and Act 5:32, where it has “things” in the text and “sayings” in the margin. Comp. LXX Gen 15:1, 22:1, Gen 15:16, 39:7, 40:1, 48:1, and esp. 24:66, πάντα τὰ ῥήματα ἃ ἐποίησεν. The verb διαλαλεῖν occurs only here and 6:11: not in LXX, but in Sym. several times in the Psalms. Syr-Sin. omits πάντα τὰ π̔ήματα.

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

Were noised abroad [διαλελειτο] . Were mutually [δια] talked of.

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