Luke 1:36

KJV

And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

KJV (with Strong's)

And {G2532}, behold {G2400}, thy {G4675} cousin {G4773} Elisabeth {G1665}, she {G846} hath {G4815} also {G2532} conceived {G4815} a son {G5207} in {G1722} her {G846} old age {G1094}: and {G2532} this {G3778} is {G2076} the sixth {G1623} month {G3376} with her {G846}, who {G3588} was called {G2564} barren {G4723}.

Complete Jewish Bible

"You have a relative, Elisheva, who is an old woman; and everyone says she is barren. But she has conceived a son and is six months pregnant!

Berean Standard Bible

Look, even Elizabeth your relative has conceived a son in her old age, and she who was called barren is in her sixth month.

American Standard Version

And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age; and this is the sixth month with her that was called barren.

Commentary

### SUMMARY
Luke 1:36 serves as a profound confirmation for Mary, revealing that her aged and previously barren cousin Elisabeth is now six months pregnant. This miraculous event, orchestrated by God, not only validates the angel Gabriel's astonishing announcement to Mary regarding her own virgin conception but also powerfully underscores God's sovereignty over natural limitations and His intricate, interconnected plan for salvation history, preparing the way for the Messiah through John the Baptist.

### CONTEXT
* **Literary Context:** This verse immediately follows the angel Gabriel's astounding declaration to Mary that she, a virgin, would conceive the Son of God ([Luke 1:31-33](/luke/1-31-33 "Gabriel's Annunciation to Mary")). Mary's natural question, "How shall this be, seeing I know not a man?" ([Luke 1:34](/luke/1-34 "Mary's Question to Gabriel")), prompts Gabriel's response in Luke 1:35-37. Verse 36 is presented as a tangible, relatable sign—a family miracle—designed to bolster Mary's faith and demonstrate God's limitless power. It links Mary's extraordinary experience to Elisabeth's, establishing a divine parallel between the two miraculous births that will culminate in the meeting of the two mothers in [Luke 1:39-45](/luke/1-39-45 "Mary's Visit to Elisabeth")).
* **Historical & Cultural Context:** In ancient Jewish society, barrenness was often perceived as a divine curse or a source of great shame and sorrow for a woman ([Genesis 30:1](/genesis/30-1 "Rachel's Distress Over Barrenness"), [1 Samuel 1:5-6](/1_samuel/1-5-6 "Hannah's Barrenness and Affliction")). Conversely, conceiving in old age, especially after a lifetime of barrenness, was seen as a profound act of divine favor and intervention, recalling figures like Sarah ([Genesis 18:11-14](/genesis/18-11-14 "Sarah's Laughter and God's Promise")) and Hannah ([1 Samuel 1:27](/1_samuel/1-27 "Hannah's Prayer Answered")). Elisabeth's condition ("in her old age" and "barren") therefore magnifies the miracle, making it an undeniable sign of God's supernatural power, setting the stage for the even more unprecedented virgin birth of Jesus.
* **Key Themes:** Luke 1:36 powerfully contributes to several key themes within the Gospel of Luke. Firstly, it highlights **Divine Power and Sovereignty**, demonstrating God's ability to transcend natural limitations and human expectations, a truth explicitly stated in the subsequent verse, [Luke 1:37](/luke/1-37 "With God Nothing is Impossible")). Secondly, it underscores **God's Interconnected and Purposeful Plan**, revealing how the births of John the Baptist and Jesus are divinely synchronized, with John's role as the forerunner intricately linked to the Messiah's arrival ([Luke 1:17](/luke/1-17 "John the Baptist's Prophetic Role")). Finally, it serves as a theme of **Confirmation and Assurance**, providing Mary with a tangible, personal example of God's miraculous work within her own family, thereby strengthening her faith in the face of an otherwise unbelievable revelation.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **behold (Greek, _idoú'_):** This imperative word, often translated as "lo!" or "see!", functions as an exclamation drawing immediate attention to a surprising and significant revelation. Here, Gabriel uses it to underscore the astonishing nature of Elisabeth's pregnancy, demanding Mary's full attention to this divine sign.
* **old age (Greek, _gēras'_):** Derived from a word akin to "elderly person," this term specifically denotes "senility" or the advanced stage of life. Its inclusion emphasizes the natural impossibility of Elisabeth's conception, highlighting that her pregnancy is not merely late in life but well beyond the natural childbearing years, thus making it undeniably miraculous.
* **barren (Greek, _steíros'_):** This word describes a state of being "sterile" or "unfruitful." It explicitly names Elisabeth's long-standing condition, which was a source of social stigma and personal sorrow. By stating that she "was called barren," the text draws a stark contrast between her past, naturally impossible state and her current, divinely enabled pregnancy, amplifying the magnitude of God's intervention.

#### Verse Breakdown
* **"And, behold, thy cousin Elisabeth,"**: The angel Gabriel introduces the subject, emphasizing Elisabeth's close familial relationship to Mary ("thy cousin"). The "behold" signals an important, attention-grabbing piece of information that will serve as a sign.
* **"she hath also conceived a son in her old age:"**: This clause reveals the miraculous event itself. Elisabeth, despite her advanced years, has conceived. The word "also" connects her miraculous conception to Mary's, implying a shared divine intervention in both pregnancies.
* **"and this is the sixth month with her,"**: This specific detail provides a crucial temporal marker. It not only confirms the reality of Elisabeth's pregnancy but also establishes a precise timeline, allowing Mary to understand the synchronicity of God's plan and to anticipate her own future interaction with Elisabeth.
* **"who was called barren."**: This final phrase reiterates and emphasizes the extraordinary nature of the miracle. By explicitly stating Elisabeth's long-standing reputation as "barren," the text underscores the overcoming of a natural impossibility, making her conception an undeniable testament to God's power.

#### Literary Devices
Luke 1:36 effectively employs several literary devices to enhance its impact. The use of **Exclamation** through "behold" immediately draws the reader's attention, signaling the profound significance of the news. There is clear **Irony** in the statement that Elisabeth, "who was called barren," has conceived. This juxtaposition highlights the reversal of human expectation by divine power. The verse also functions as a **Sign** or **Confirmation**, acting as tangible proof for Mary of God's ability to perform the impossible, thereby strengthening her faith in the even greater miracle of her own virgin conception. Furthermore, the precise mention of "the sixth month" serves as **Foreshadowing**, hinting at the divinely ordained meeting between Mary and Elisabeth, and the subsequent recognition of the Messiah by John the Baptist even in the womb ([Luke 1:41](/luke/1-41 "John Leaps in the Womb")).

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 1:36 is a powerful testament to God's sovereign power over natural limitations and His meticulous orchestration of salvation history. The miraculous conception of John the Baptist by Elisabeth, a woman "called barren" and "in her old age," serves as a tangible demonstration that nothing is impossible for God. This divine intervention not only validates Gabriel's message to Mary but also establishes a crucial theological link: God's plan unfolds through miraculous means, often overturning human expectations and biological norms. It reminds us that God's promises are not bound by human capacity or natural law, but by His omnipotence and faithfulness. The interconnectedness of John's birth with Jesus's further underscores God's unified redemptive purpose, where every detail, even the timing of pregnancies, is part of a grand, divine tapestry leading to the advent of the Messiah.

* [Genesis 18:14](/genesis/18-14 "Is Anything Too Hard for the Lord?")
* [Judges 13:2-5](/judges/13-2-5 "The Birth of Samson Foretold")
* [1 Samuel 1:5-20](/1_samuel/1-5-20 "Hannah's Prayer and Samuel's Birth")

### REFLECTION AND APPLICATION
Luke 1:36 offers profound encouragement and a call to deeper faith for believers today. Elisabeth's story reminds us that no situation, no matter how long-standing or seemingly impossible, is beyond God's power to transform. Just as her "barrenness" was overcome, we are invited to trust God with the "barren" areas of our own lives—whether they be personal struggles, unfulfilled dreams, or seemingly insurmountable obstacles. This verse also highlights the beauty of God's interconnected plan; often, we cannot see how different events or people in our lives fit together, but God is weaving a divine tapestry, preparing us for His greater purposes. Observing God's work in the lives of others, or recalling His past faithfulness in our own, can serve as a powerful sign, strengthening our faith and providing the assurance needed to step into the unknown with courage and trust, just as Mary was called to do.

#### Questions for Reflection
* **What "barren" areas or seemingly impossible situations in your life do you need to surrender to God's miraculous power?**
* **How does Elisabeth's story, as a sign to Mary, encourage you to look for and trust in God's signs of faithfulness in your own life?**
* **In what ways can recognizing God's interconnected plan, even when you don't fully understand it, bring you peace and assurance?**

### FAQ

**Why was Elisabeth's pregnancy significant to Mary?**

Answer: Elisabeth's pregnancy was significant to Mary for several reasons. Firstly, it served as a tangible, undeniable sign of God's power to do the impossible, directly confirming the angel Gabriel's words to Mary. If God could enable an aged, barren woman to conceive, then a virgin birth was certainly within His capabilities ([Luke 1:37](/luke/1-37 "With God Nothing is Impossible")). Secondly, it provided Mary with a relatable, personal example within her own family, offering comfort and reassurance as she grappled with the astounding news of her own miraculous conception. Finally, it established a divine connection between the two pregnancies, emphasizing God's intricate plan for John the Baptist to prepare the way for Jesus.

**How does this verse relate to the broader theme of God's faithfulness?**

Answer: Luke 1:36 powerfully illustrates God's faithfulness by demonstrating His ability to fulfill His promises and purposes despite human limitations or natural impossibilities. Elisabeth's long-standing barrenness represented a human dead-end, yet God intervened miraculously, proving His commitment to His redemptive plan. This echoes earlier biblical narratives where God enabled barren women (like Sarah and Hannah) to conceive, underscoring a consistent theme of His faithfulness to His covenant and His people, often through unexpected and supernatural means. It assures us that God's plans will always come to fruition, regardless of the obstacles.

### CHRIST-CENTERED FULFILLMENT
Luke 1:36, while focusing on Elisabeth's miraculous pregnancy, finds its ultimate Christ-centered fulfillment in how this event directly prepares the way for the Incarnation of Jesus Christ. Elisabeth's son, John the Baptist, was prophesied to be the forerunner, "to make ready a people prepared for the Lord" ([Luke 1:17](/luke/1-17 "John the Baptist's Prophetic Role")). The miraculous nature of John's conception, alongside his mother's advanced age and previous barrenness, serves as a divine prelude, attesting to God's power to break through natural barriers in preparation for an even greater miracle: the virgin birth of the Messiah. John's very existence, a testament to God's ability to bring life from barrenness, foreshadows Jesus, who brings spiritual life to a spiritually barren world. The six-month difference in their conceptions divinely orchestrates their meeting in the womb, where John, filled with the Holy Spirit, leaps in recognition of his Lord ([Luke 1:41](/luke/1-41 "John Leaps in the Womb")), signifying the Christ-centered purpose of his own miraculous birth. Thus, Elisabeth's story in [Luke 1:36](/luke/1-36 "Elisabeth's Miraculous Pregnancy") points inexorably to Jesus as the ultimate fulfillment of God's impossible promises, the one for whom all things are made ready, and through whom true spiritual fruitfulness is made possible.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.