Luke 1:61
in Luke 1They said to her, “There is no one among your relatives who bears this name.”
BSB
The same verse in ASV and KJV ▾
ASV
And they said unto her, There is none of thy kindred that is called by this name.
KJV
And they said unto her, There is none of thy kindred that is called by this name.
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This verse in Luke 1
Commentary
11 notes on this verseThe holy Evangelist has especially remarked, that many thought the child should be called after his father Zacharias, in order that we might understand, not that any name of his kinsfolk was displeasing to his mother, but that the same word had been communicated to her by the Holy Spirit, which had been foretold by the Angel to Zacharias. And in truth, being dumb, Zacharias was unable to mention his son's name to his wife, but Elisabeth obtained by prophecy what she had not learnt from her husband. Hence it follows, And she answered, &c.
This site's exposition
on the eighth day they came to circumcise
on Luke 1:59-63
On the eighth day they came to circumcise the child, keeping the covenant sign commanded at Genesis 17:12 and Leviticus 12:3, and custom expected the boy to carry his father's name, so they called him Zacharias, after the name of his father. His mother answered and said, Not so; but he shall be called John surprises the family, since Zacharias has been unable to speak or write since the annunciation and the name was given to him alone in the Temple, so Elisabeth's insistence suggests the couple had found some way to communicate the angel's instruction during the months of his silence. They made signs to his father, how he would have him called, and he asked for a writing table, and wrote, saying, His name is John, his obedience arriving in the same silence his earlier doubt had cost him. And they marvelled all closes the scene, the whole family and the neighbours watching a promise nine months old finally take its name.
The record, by era
The Medieval Church4 voices
And they said to her: There is no one among your relatives who is called by this name. They signaled to his father, etc. "John is his name," he said, that is, we do not impose a name on him who has already received a …
Now in an allegory, the celebration of John's birth was the beginning of the grace of the New Covenant. His neighbours and kinsfolk had rather give him the name of his father than that of John. For the Jews, who by the observance of the Law were united to him as it were by ties of kindred, chose rather to follow the righteousness which is of the Law, than receive the grace of faith. But the name of John, (i. e. the grace of God,) his mother in word, his father in writing, suffice to announce, for both the Law itself as well as the Psalms and the Prophecies, in the plainest language foretel the grace of Christ; and that ancient priesthood, by the foreshadowing of its ceremonies and sacrifices, bears testimony to the same. And well doth Zacharias speak on the eighth day of the birth of his child, for by the resurrection of the Lord, which took place on the eighth day, i. e. the day after the sabbath, (septimam sabbati.) the hidden secrets of the legal priesthood were revealed.
John means "the grace of God" or "in whom there is grace." By this name are expressed the entire extent of the grace of the gospel dispensation which he was to proclaim, and especially the Lord himself, through whom this grace was to be granted …
And because the relatives were thinking carnally, they did not accept the name of grace: therefore it is added: And they said to her: There is none among your kindred who is called by this name. But their objection was of no account, because, as …
The Puritans and the Awakening1 voice
And they said unto her,.... Her neighbours and relations, there is none of thy kindred that is called by this name; from whence it appears, that it was usual to give names to children after their ancestors, relations, and friends. The Persic version renders it, "in thine Israel there is not any one of this name": but this could not be true; for the name of Jochanan, or John, was a name very common among the Israelites, though not in Elisabeth's family, or her husband's.
4 more voices on this verse
The Nineteenth Century4 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
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.)
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
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.
None of thy kindred - As the Jewish tribes and families were kept sacredly distinct, it appears the very names of the ancestors were continued among their descendants, partly through reverence for them, and partly to avoid confusion in the genealogical tables, which, for the sake of distinguishing the inheritances, were carefully preserved in each of the families. It seems to be on this account that the neighbors and relatives objected to a name which had not before existed in any branch of the family.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
There is none of thy kindred ... - The Jewish tribes and families were kept distinct. To do this, and to avoid confusion in their genealogical tables, they probably gave only those names which were found among their ancestors. Another reason for this, common to all people, is the respect which is felt for honored parents and ancestors.
The words behind it
16 Greek wordsEvery 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.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| εἶπαν | eipan | they said | G2036 → | 925 times |
| πρὸς | pros | to | G4314 → | 700 times |
| αὐτὴν | auten | her | G846 → | 5565 times |
| ὅτι | hoti | that | G3754 → | 1292 times |
| οὐδείς | oudeis | No [one] | G3762 → | 232 times |
| ἐστιν | estin | is | G1510 → | 2333 times |
| ἐκ | ek | among | G1537 → | 911 times |
| τῆς | tes | the | G3588 → | 19766 times |
| συγγενείας | sungeneias | relatives | G4772 → | |
| σου | sou | of you | G4771 → | 2973 times |
| ὃς | hos | who | G3739 → | 1405 times |
| καλεῖται | kaleitai | is called | G2564 → | 147 times |
| τῷ | to | the | G3588 → | 19766 times |
| ὀνόματι | onomati | name | G3686 → | 227 times |
| τούτῳ. | touto | by this. | G3778 → | 1381 times |
καὶAnd
kaiG2532 →9120 times
εἶπανthey said
eipanG2036 →925 times
πρὸςto
prosG4314 →700 times
αὐτὴνher
autenG846 →5565 times
ὅτιthat
hotiG3754 →1292 times
οὐδείςNo [one]
oudeisG3762 →232 times
ἐστινis
estinG1510 →2333 times
ἐκamong
ekG1537 →911 times
τῆςthe
tesG3588 →19766 times
συγγενείαςrelatives
sungeneiasG4772 →
σουof you
souG4771 →2973 times
ὃςwho
hosG3739 →1405 times
καλεῖταιis called
kaleitaiG2564 →147 times
τῷthe
toG3588 →19766 times
ὀνόματιname
onomatiG3686 →227 times
τούτῳ.by this.
toutoG3778 →1381 times
A shaded row is a word that stands 400 times or fewer in the Bible.
Where this verse is studied
On this page
Studies18
- Angelology
- The Gospels
- The Covenants
- Why Four Gospels
- The Genealogies of Christ
- Luke (the Savior of All)
- Theological Words
- Luke the Historian, the Acts Reliability Ledger
- Mary of Nazareth
- The Seed Promise
- Be It Unto Me: The Annunciation, Luke 1
- The Canticles: the Four Songs of Luke 1-2
- The Horn
- The Intertestamental Period
- The Virgin Birth
- Raphael, the Angel on the Road
- Type-Scenes: the Stories Scripture Tells Twice
- Unto Us a Child Is Born
About Luke

This page draws on 11 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bede, Homilies on the Gospels 2.20; Bonaventure, Commentary on Luke, Chapter 1; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament (1746-1748) and Matthew Henry, Commentary on the Whole Bible.
