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Luke 1:57

in Luke 1

When the time came for Elizabeth to have her child, she gave birth to a son.

BSB

The same verse in ASV and KJV ▾

ASV

Now Elisabeth’s time was fulfilled that she should be delivered; and she brought forth a son.

KJV

Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.

This verse in Luke 1

Commentary

11 notes on this verse

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

If you carefully observe, you will find that the word signifying fulness is no where used except at the birth of the righteous. Hence it is said, Now Elisabeth's full time came. For the life of the righteous hath fulness, but the days of the wicked are empty.

The record, by era

The Church Fathers2 voices

A commentator

Ephrem the Syrian

COMMENTARY ON TATIAN'S DIATESSARON 1.31 · Written before 373.

proposed

The elderly Elizabeth gave birth to the last of the prophets, and Mary, a young girl, to the Lord of the angels. The daughter of Aaron gave birth to the voice in the desert, but the daughter of David to the strong God of the …

A commentator

John Chrysostom

Catena Aurea by Aquinas · Written before 407.

proposed

And for that reason the Lord kept back the delivery of Elisabeth, that her joy might be increased, and her fame the greater. Hence it follows, And her neighbours and cousins heard, &c. For they who had known her barrenness were made the witnesses of the Divine grace, and no one seeing the child departed in silence, but gave praise to God, Who had vouchsafed him beyond their expectation.

The Medieval Church3 voices

A commentator

Ancient Greek Expositor

Catena Aurea by Aquinas · Written before 1274.

proposed

(Metaphrastes.) For it is the custom for virgins to go away when the pregnant woman brings forth. But when she reached her own home, she went to no other place, but abode there until she knew the time of her delivery was at hand. And Joseph doubting, is instructed by an Angel.

A commentator

Theophylact of Ohrid

Commentary on Luke · Written before 1107.

proposed

It should be noted that concerning sinners it is not said "the time was fulfilled for her to give birth," but this is said only where the one being born is righteous. For the births of sinners are usually imperfect and incomplete, and it would …

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

Now Elizabeth's time had come to give birth, and she bore a son. Holy Scripture is accustomed to use the term "fulfillment" only in the birth, or condition, or action of good things, which signifies the perfection of life. Hence it is said, "Elizabeth's time …
5 more voices on this verse

The Medieval Church1 voice

A commentator

Bonaventure

Commentary on Luke, Chapter 1 · Written in the 13th century.

proposed

For Elizabeth the time was fulfilled, etc. After the thanksgiving for the conception of the Savior, there follows here the thanksgiving for the birth of the precursor. Now praise is given to God for the precursor's birth rather than for his conception, because he was …

The Puritans and the Awakening1 voice

Now Elisabeth's full time came,....

The Nineteenth Century3 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

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.
We have in this passage the history of a birth — the birth of a burning and shining light in the Church, the forerunner of Christ Himself — John the Baptist. The language in which the Holy Spirit describes the event, is well worthy of remark. It is written that "The Lord showed great mercy to Elizabeth." There was mercy in bringing her safely through her time of trial. There was mercy in making her the mother of a living child.
We have in this passage the history of a birth — the birth of a burning and shining light in the Church, the forerunner of Christ Himself — John the Baptist. The language in which the Holy Spirit describes the event, is well worthy of remark. It is written that "The Lord showed great mercy to Elizabeth." There was mercy in bringing her safely through her time of trial. There was mercy in making her the mother of a living child. Happy are those family circles, whose births are viewed in this light — as especial instances of "the mercy" of the Lord. We see in the conduct of Elizabeth's neighbors and cousins — a striking example of the kindness we owe to one another. It is written that, "They rejoiced with her." How much more happiness there would be in this evil world, if conduct like that of Elizabeth's neighbors and relations was more common! Sympathy in one another's joys and sorrows costs little — and yet is a grace of most mighty power. Like the oil on the wheels of some large engine — sympathy may seem to be a trifling and unimportant thing — yet in reality it has an immense influence on the comfort and well-working of the whole fabric of society. A kind word of encouragement or consolation is seldom forgotten. The heart that is chilled by affliction — is peculiarly susceptible, and sympathy to such a heart is often more precious than gold. The servant of Christ will do well to remember this grace of sympathy. It seems to be such a small thing — and amid the din of controversy, and the battle about mighty doctrines, we are sadly apt to overlook it. Yet it is one of those ornaments of the Christian character — which make it beautiful in the eyes of men. Let us not forget that it is enforced upon us by a special precept, "Rejoice with those who rejoice — and weep with those who weep." (Romans 12:15.)

The words behind it

12 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Numbers 23:19

    God is not a man, that He should lie, or a son of man, that He should change His mind. Does He speak and not act? Does He promise and not fulfill?

    it leads to

    • 1 Samuel 15:29

      Moreover, the Glory of Israel does not lie or change His mind, for He is not a man, that He should change His mind.”

    • James 1:17

      Every good and perfect gift is from above, coming down from the Father of the heavenly lights, with whom there is no change or shifting shadow.

    • Malachi 3:6

      “Because I, the LORD, do not change, you descendants of Jacob have not been destroyed.

    • Hebrews 6:18

      Thus by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be strongly encouraged.

    • Titus 1:2

      in the hope of eternal life, which God, who cannot lie, promised before time began.

  • Through

    Luke 1:13

    But the angel said to him, “Do not be afraid, Zechariah, because your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John.

    it leads to

    • 1 Samuel 2:21

      So the LORD attended to Hannah, and she conceived and gave birth to three sons and two daughters. Meanwhile, the boy Samuel grew up in the presence of the LORD.

    • Acts 10:31

      and said, ‘Cornelius, your prayer has been heard, and your gifts to the poor have been remembered before God.

    • Psalms 113:9

      He settles the barren woman in her home as a joyful mother to her children. Hallelujah!

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 10 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Catena Aurea by Aquinas; Ancient Greek Expositor, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 1; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 1.31; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748) and Theophylact of Ohrid, Commentary on Luke.