Luke 1:7

1:7 But they did not have a child, because Elizabeth was barren, ¹  and they were both very old. ² 

Luke 1:65

1:65 All ³  their neighbors were filled with fear, and throughout the entire hill country of Judea all these things were talked about.

Luke 5:2

5:2 He ⁴  saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets.

Luke 6:11

6:11 But they were filled with mindless rage ⁵  and began debating with one another what they would do ⁶  to Jesus.

[1:7]  ¹ sn Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15), the mother of Samson (Judg 13:2-5), and Hannah, the mother of Samuel (1 Sam 1:1-20). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28; Lev 20:20-21; Pss 127 and 128; Jer 22:30). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.

[1:7]  ² tn Grk “were both advanced in days” (an idiom for old age).

[1:65]  ³ tn Grk “And all.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:2]  ⁵ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

[6:11]  ⁷ tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.

[6:11]  ⁸ tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).