Luke 1:56-66 · Bible study
Luke 1:56-66 Commentary: God's Silent Work
Greek · 11 what the commentators say
Meaning in one sentence
A study page on Luke 1:56-66: Mary's departure, John's birth and naming, Zechariah's speech restored, and the community's awe.
Research Summary
- Meaning of the passage: After Mary's three-month stay, John the Baptist is born, named by divine instruction despite family custom; Zechariah's speech is restored, and the community responds with awe, recognizing God's hand on the child.
- Key words: megalynein (to magnify, v.58), the Lord's mercy is 'made great'; pinakidion (small writing tablet, v.63), a common wax tablet used for the first written word of the gospel era; parachrema (immediately, v.64), a favourite word of Luke for instantaneous healing.
- Main debate: Whether Mary remained for John's birth or departed just before. Timeline evidence (Luke 1:36,56) is ambiguous, but the theological point is the same: John's birth, though remarkable, is not the climax, that comes in chapter 2.
- Theological theme: God's faithfulness to his promises, the continuity of the old covenant (circumcision, priestly family) giving way to the new (the name 'John,' the Spirit's work), and the role of silent waiting before public proclamation.
- Best use of this passage: As a model of patient trust and obedient naming of God's purposes, and as a bridge between the announcement of Jesus' conception and the ministry of John the Baptist.
Translation Comparison
BSB Berean Standard Bible 2020
56Mary stayed with Elizabeth for about three months and then returned home.
57When the time came for Elizabeth to have her child, she gave birth to a son.
58Her neighbors and relatives heard that the Lord had shown her great mercy, and they rejoiced with her.
59On the eighth day, when they came to circumcise the child, they were going to name him after his father Zechariah.
60But his mother replied, “No! He shall be called John.”
61They said to her, “There is no one among your relatives who bears this name.”
62So they made signs to his father to find out what he wanted to name the child.
63Zechariah asked for a tablet and wrote, “His name is John.” And they were all amazed.
64Immediately Zechariah’s mouth was opened and his tongue was released, and he began to speak, praising God.
65All their neighbors were filled with awe, and people throughout the hill country of Judea were talking about these events.
66And all who heard this wondered in their hearts and asked, “What then will this child become?” For the Lord’s hand was with him.
WEB World English Bible 2000
56Mary stayed with her about three months, and then returned to her house.
57Now the time that Elizabeth should give birth was fulfilled, and she gave birth to a son.
58Her neighbors and her relatives heard that the Lord had magnified his mercy toward her, and they rejoiced with her.
59On the eighth day, they came to circumcise the child; and they would have called him Zacharias, after the name of his father.
60His mother answered, “Not so; but he will be called John.”
61They said to her, “There is no one among your relatives who is called by this name.”
62They made signs to his father, what he would have him called.
63He asked for a writing tablet, and wrote, “His name is John.” They all marveled.
64His mouth was opened immediately and his tongue freed, and he spoke, blessing God.
65Fear came on all who lived around them, and all these sayings were talked about throughout all the hill country of Judea.
66All who heard them laid them up in their heart, saying, “What then will this child be?” The hand of the Lord was with him.
KJV King James Version 1769
56And Mary abode with her about three months, and returned to her own house.
57Now Elisabeth’s full time came that she should be delivered; and she brought forth a son.
58And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her.
59And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father.
60And his mother answered and said, Not so; but he shall be called John.
61And they said unto her, There is none of thy kindred that is called by this name.
62And they made signs to his father, how he would have him called.
63And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all.
64And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.
65And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judea.
66And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him.
ASV American Standard Version 1901
56And Mary abode with her about three months, and returned unto her house.
57Now Elisabeth’s time was fulfilled that she should be delivered; and she brought forth a son.
58And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her; and they rejoiced with her.
59And it came to pass on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of his father.
60And his mother answered and said, Not so; but he shall be called John.
61And they said unto her, There is none of thy kindred that is called by this name.
62And they made signs to his father, what he would have him called.
63And he asked for a writing tablet, and wrote, saying, His name is John. And they marvelled all.
64And his mouth was opened immediately, and his tongue loosed, and he spake, blessing God.
65And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judæa.
66And all that heard them laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him.
YLT Young's Literal Translation 1898
56And Mary remained with her about three months, and turned back to her house.
57And to Elisabeth was the time fulfilled for her bringing forth, and she bare a son,
58and the neighbours and her kindred heard that the Lord was making His kindness great with her, and they were rejoicing with her.
59And it came to pass, on the eighth day, they came to circumcise the child, and they were calling him by the name of his father, Zacharias,
60and his mother answering said, `No, but he shall be called John.'
61And they said unto her--`There is none among thy kindred who is called by this name,'
62and they were making signs to his father, what he would wish him to be called,
63and having asked for a tablet, he wrote, saying, `John is his name;' and they did all wonder;
64and his mouth was opened presently, and his tongue, and he was speaking, praising God.
65And fear came upon all those dwelling around them, and in all the hill-country of Judea were all these sayings spoken of,
66and all who heard did lay them up in their hearts, saying, `What then shall this child be?' and the hand of the Lord was with him.
Darby Darby Bible 1890
56And Mary abode with her about three months, and returned to her house.
57But the time was fulfilled for Elizabeth that she should bring forth, and she gave birth to a son.
58And her neighbours and kinsfolk heard that [the] Lord had magnified his mercy with her, and they rejoiced with her.
59And it came to pass on the eighth day they came to circumcise the child, and they called it after the name of his father, Zacharias.
60And his mother answering said, No; but he shall be called John.
61And they said to her, There is no one among thy kinsfolk who is called by this name.
62And they made signs to his father as to what he might wish it to be called.
63And having asked for a writing-table, he wrote saying, John is his name. And they all wondered.
64And his mouth was opened immediately, and his tongue, and he spake, blessing God.
65And fear came upon all who dwelt round about them; and in the whole hill-country of Judaea all these things were the subject of conversation.
66And all who heard them laid them up in their heart, saying, What then will this child be? And [the] Lord's hand was with him.
Douay-Rheims Douay-Rheims Bible 1899
56And Mary abode with her about three months. And she returned to her own house.
57Now Elizabeth's full time of being delivered was come: and she brought forth a son.
58And her neighbors and kinsfolks heard that the Lord had shewed his great mercy towards her: and they congratulated with her.
59And it came to pass that on the eighth day they came to circumcise the child: and they called him by his father's name Zachary.
60And his mother answering, said: Not so. But he shall be called John.
61And they said to her: There is none of thy kindred that is called by this name.
62And they made signs to his father, how he would have him called.
63And demanding a writing table, he wrote, saying: John is his name. And they all wondered.
64And immediately his mouth was opened and his tongue loosed: and he spoke, blessing God.
65And fear came upon all their neighbours: and all these things were noised abroad over all the hill country of Judea.
66And all they that had heard them laid them up in their heart, saying: What an one, think ye, shall this child be? For the hand of the Lord was with him.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 1:56
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that these eleven verses form a hinge: Mary's three-month visit to Elizabeth ends, and the narrative shifts entirely to the birth and infancy of John the Baptist. The exact timing of Mary's departure is debated, Clarke notes that some interpret the three months as preceding the birth, while others see it completing Elizabeth's nine-month term, but the overall purpose is clear. Calvin observes that God arranged a series of miracles around John's birth so he would not appear as an obscure or unknown person. The circumcision on the eighth day follows the law (Genesis 17:12), and the parents' united insistence on the name 'John', against family custom, marks their obedience to the angel's command (Luke 1:13). Immediately after Zechariah writes the name, his speech returns. Barnes and Gill see this as divine confirmation that the punishment for his unbelief had ended. The community's response, fear, widespread talk, and the question 'What then will this child be?', frames John as one set apart by God's hand.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Mary left before John's birth: Text says she returned 'about three months' after arriving; if she arrived in Elizabeth's sixth month, three months would bring her to full term, but the narrative immediately moves to Elizabeth's delivery without mentioning Mary's presence.
- Mary stayed until the birth: Cambridge Bible notes that three months would complete the nine months, and Luke's phrase 'about three months' allows for a short overlap; her departure may have been soon after the birth.
What is clear: The passage is not primarily about Mary's itinerary; its focus is on the birth of John, his naming by divine command, and the signs that confirm God's hand upon him.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Mary's departure before John's birth | Mary stayed with Elizabeth about three months. This visit strengthened Mary's faith and confirmed the angel's message. | Some (e.g., as Clarke records) argue she left just before John's birth; others (Cambridge) suggest she remained until the birth, since three months would complete Elizabeth's term. |
| The nature of Zechariah's affliction | He was unable to speak from the time of the angel's appearance (Luke 1:20) until John's naming. | Most commentators (Clarke, Gill, JFB) infer from 'made signs' (v.62) that he was also deaf; a few consider it possible he could hear but others assumed he could not, so they used signs. |
| Elizabeth's knowledge of the name John | She insisted the child be called John, in agreement with the angel's command (Luke 1:13). | Wesley suggests a direct revelation or impulse; Calvin thinks Zechariah probably informed her by writing, which is how she knew. |
| The significance of the community's 'fear' | The Greek word phobos here includes religious awe and reverence before God's power. | Barnes and Gill emphasize reverential fear; some modern readers may see plain terror, but the context of blessing (v.64) and the reflective question (v.66) favour awe. |
Historical & Cultural Context
These events take place in 'the hill country of Judea' (Luke 1:65), a region of small priestly villages near Jerusalem. Zechariah served as a priest in the temple (Luke 1:5), and Elizabeth was also of priestly lineage (Luke 1:5). The Cambridge Bible notes that the mood among Jews at this time was one of agitated expectancy, messianic hopes stirred by Roman rule, apocalyptic writings, and prophetic promises. Miracles surrounding a birth would have been received with especially keen interest.
Circumcision on the eighth day was commanded in Genesis 17:12 and Leviticus 12:3. The naming of a child at circumcision was a well-established custom, linked to the moment when God changed Abram's name to Abraham (Genesis 17:5,15). Barnes explains that Jewish families kept genealogical records carefully; they typically reused ancestral names to preserve tribal and family distinctions. So the neighbors' objection, 'There is no one among your relatives who is called by this name', reflects a social expectation that names should honor the lineage. To break that pattern, especially for the son of a priest, was striking.
The fact that neighbors 'made signs' to Zechariah (v.62) reveals that he was considered deaf as well as mute. Gill and Clarke argue that the Greek word for 'dumb' in Luke 1:20 can signify both deafness and muteness, and the need for signs confirms it. Writing tablets (pinakidion) were small wooden boards coated with wax; a stylus scratched the letters into the wax. This was everyday technology, but the message, 'His name is John', was extraordinary. The Greek imperfect tense of 'they were calling' (ekaloun) conveys that the family was in the process of assigning the father's name when Elizabeth intervened. Vincent's Word Studies notes that the same tense is used for 'they made signs' (eneneuon), suggesting a simultaneous conversation.
Textual Notes
The consulted sources note one significant variant in verse 66. The majority text (among the manuscripts used by the KJV) reads 'And the hand of the Lord was with him.' However, the Cambridge Bible reports that manuscripts A, B, C, D, and L read kai gar, 'For the hand of the Lord was with him', which provides a causal link: the people's question was prompted by the evident divine favour. The BSB and some modern translations adopt this reading. The difference does not affect the meaning substantially, though it adds explanatory force.
No other textual variants are noted in the supplied sources for this passage.
Reception History
Throughout church history, this passage has been read primarily as the fulfilment of God's promise to send a forerunner before the Messiah. Early patristic writers (e.g., Origen, Ambrose) focused on Zechariah's silence as a symbol of the old covenant's inability to speak until the coming of the new covenant, which broke through in John's naming. Reformation-era commentators (Calvin, Luther) emphasized the obedience of Zechariah and Elizabeth over against family custom, seeing in their decision a model of faith that trusts God's word above human tradition. In more recent centuries, the narrative has been used in sermons on the sanctity of life (the recognition of John as a person from conception), the role of naming and identity in Christian baptism, and the quiet, preparatory work of God before public ministry. The Eastern Orthodox tradition celebrates the Conception of John the Baptist (September 23) and his Nativity (June 24), drawing heavily on this passage.
Preaching This Verse
Three-point outline
- God's timing is faithful. Elizabeth's full time came exactly as promised (v.57). The same God who visited Sarah in her old age (Genesis 21:2) keeps his word even when circumstances seem impossible.
- Obedience breaks family patterns. Elizabeth and Zechariah refuse the expected name and choose 'John', the name God gave (Luke 1:13). Their unity in this decision, despite family pressure, shows that faithfulness to God's instruction can override even honoured traditions.
- The community is left wondering. The neighbors' question, 'What then will this child be?', is both a response to the miracles and an invitation to seek God's purposes. The hand of the Lord was with John, pointing beyond his own story to the One he would announce.
Five-point outline
- Mary's departure (v.56). She leaves before John's birth, turning attention back to her own pregnancy. The connection between the two sons is established but not confused.
- The birth as mercy (vv.57-58). Elizabeth's neighbours call the Lord's action 'great mercy', a reminder that children, especially unexpected ones, are gifts of grace.
- A name from heaven (vv.59-63). Two mute witnesses, Elizabeth by word, Zechariah by writing, confirm the same name. Their agreement, without prior verbal consultation, signals divine orchestration.
- Speech restored (v.64). Zechariah's first words are praise. The nine months of silence produce a blessing, not bitterness. Punishment ends when the lesson is learned and acted on.
- Reverence and reflection (vv.65-66). The events are 'laid up in hearts.' John becomes a puzzle that invites investigation. The hand of the Lord is the key that will unlock his identity.
Illustration hooks
- A parent who received a call to adopt or foster, against the advice of extended family who wanted them to keep biological ties only. The tension between family tradition and divine leading.
- A church congregation that watches a quiet, overlooked member suddenly demonstrate unexpected gifts, and wonders what God is doing through that person.
- Someone who endured a period of forced silence (illness, grief, isolation) and found that when they could speak again, their words were more prayerful and deliberate.
Questions your congregation is asking
- Why would Mary leave just before Elizabeth gave birth? Wasn't her presence needed?
- Does God punish us today with physical afflictions like Zechariah's muteness?
- How do I know when I should follow a family tradition and when I should break it for the sake of obedience to God?
Leading a Discussion
This passage shows how God works through ordinary events, a pregnancy, a naming ceremony, a written word, to mark the beginning of a new chapter in salvation history. Mary's departure, Elizabeth's insistence on the name John, and Zechariah's restored speech all point to a God who keeps promises and invites human obedience into partnership. As you discuss, notice how the community's response (wonder, fear, publicity) contrasts with the quiet faith of the two parents.
Discussion questions
- Mary stayed with Elizabeth for about three months and then returned home (v.56). Why do you think Luke includes this detail? What might it show about the relationship between the two women and between their sons?
- Elizabeth's neighbors say the Lord 'magnified his mercy' toward her (v.58). Why would a child in old age be seen as an act of mercy? (See Genesis 21:6 for a similar response.)
- The family assumes the child will be named Zechariah. Why is it so important to them that the name follows family lines? How does Elizabeth's 'Not so' challenge that custom (vv.61-62)?
- Zechariah writes 'His name is John' on a tablet. Why does the text note that 'they all marveled' (v.63)? What made this name so surprising?
- Zechariah's speech is restored 'immediately' after he confirms the name (v.64). What does the timing suggest about the link between obedience and divine release?
- Fear came on all who lived around them, and these events were talked about throughout the hill country (v.65). Is this 'fear' a positive or negative response? How might it prepare the way for John's later ministry?
- The people ask, 'What then will this child be?' (v.66). How does this question invite us to see every child, every person, as someone God may be preparing for a purpose?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 21:2 | Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him. |
| Genesis 21:3 | Abraham called his son who was born to him, whom Sarah bore to him, Isaac. |
| Numbers 23:19 | God is not a man, that he should lie, nor a son of man, that he should repent. Has he said, and he won’t do it? Or has he spoken, and he won’t make it good? |
| Luke 1:13 | But the angel said to him, “Don’t be afraid, Zacharias, because your request has been heard. Your wife, Elizabeth, will bear you a son, and you shall call his name John. |
| Luke 2:6 | While they were there, the day had come for her to give birth. |
| Luke 2:7 | She gave birth to her firstborn son. She wrapped him in bands of cloth and laid him in a feeding trough, because there was no room for them in the inn. |
| Genesis 19:19 | See now, your servant has found favor in your sight, and you have magnified your loving kindness, which you have shown to me in saving my life. I can’t escape to the mountain, lest evil overtake me, and I die. |
| Genesis 21:6 | Sarah said, “God has made me laugh. Everyone who hears will laugh with me.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the surprise at Zechariah and Elizabeth naming their son John, a name unknown in their family line. Jewish custom avoided unfamiliar names to keep genealogies distinct
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes focus on precise Greek meanings and translation corrections: the word for "returned" is a favorite of Luke; "they called" actually means "they wished to call"; and the "table" was a waxed or sand-covered tablet for writing. These linguistic details clarify the narrative's historical setting.
Gill's Exposition of the Bible Baptist 1748
Gill observes that Mary's three-month stay with Elisabeth matches the Jewish legal period required to verify a pregnancy before remarriage. He also highlights the circumcision and naming customs, noting that the miraculous agreement between Elisabeth and the deaf-mute Zacharias on the name John astonished everyone and prompted widespread awe.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB traces the practice of naming at baptism back to the Jewish custom of naming at circumcision, as seen with John. He highlights that Zacharias's speech returned immediately when he demonstrated his full faith by writing the name John, and that the people's awe was a reverent fear of God's clear activity.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that the angel's mention of Elizabeth gave Mary a reason to visit, and he sees this as an example of how God brings good people together for mutual encouragement. He also observes that John, though conceived miraculously, still went through a normal pregnancy, showing that promised mercies arrive at the appointed time.
Vincent's Word Studies Evangelical 1887
Vincent notes the Greek imperfect tense behind "called" means they were about to name the child, and the same tense for "made signs" indicates ongoing consultation. He also observes that Luke uses the word for "immediately" seventeen times, mostly with healings, matching how medical writers of the time employed it.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley asserts that Mary’s words came not from mere human reasoning but from direct divine revelation or a specific impulse from God. He also interprets "the hand of the Lord" as the unique power and blessing of God at work in the situation.