The interpretation timeline

Luke 1:14

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

2 Reformed · 1 Methodist · 1 Catholic

Luke 1:14 · Douay-Rheims
“And thou shalt have joy and gladness, and many shall rejoice in his nativity.”
Post-Reformation c. 1650 – 1900
1771
A.D.
John Gill Reformed
1697–1771
“And thou shalt have joy and gladness,.... Not only because of his having a son; but because this his son would be the prophet of the Highest; would go before the Lord, and prepare his ways; give knowledge of salvation to many, and light to them that were in darkness, and guide their feet in the way of peace: all which, and more, he afterwards expresses in his song, whereby this part of the angel's prediction had its accomplishment: and many shall rejoice at his birth; as the neighbours and cousins of his parents did; see Luk 1:58 and not only they, but all others, who, afterwards had knowledge of him as prophet, and as the forerunner of the Messiah.”
Source
1832
A.D.
Adam Clarke Methodist
1762–1832
“Thou shalt have joy, etc. - ΕϚαι χαρα σοι, He will be joy and gladness to thee. A child of prayer and faith is likely to be a source of comfort to his parents. Were proper attention paid to this point, there would be fewer disobedient children in the world; and the number of broken-hearted parents would be lessened. But what can be expected from the majority of matrimonial connections, connections begun without the fear of God, and carried on without his love. Many shall rejoice at his birth - He shall be the minister of God for good to multitudes, who shall, through his preaching, be turned from the error of their ways, and converted to God their Savior.”
Source
1849
A.D.
1774–1849
“This was fulfilled not only at his birth, but ever after by the Catholic Church, celebrating his nativity. (Haydock)”
1871
A.D.
1871
“shall rejoice--so they did (Luk 1:58, Luk 1:66); but the meaning rather is, "shall have cause to rejoice"--it would prove to many a joyful event.”
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.