The Meaning of Luke 1:62 Explained

Luke 1:62

KJV: And they made signs to his father, how he would have him called.

YLT: and they were making signs to his father, what he would wish him to be called,

Darby: And they made signs to his father as to what he might wish it to be called.

ASV: And they made signs to his father, what he would have him called.

KJV Reverse Interlinear

And  they made signs  to his  father,  how  he would have  him  called. 

What does Luke 1:62 Mean?

Context Summary

Luke 1:57-80 - The Song At The Herald's Birth
This song is second only to that of Mary. It is a noble ode, tracing our Lord's advent back to the early covenant of God with the fathers and anticipating its effects to the end of time.
It is wholesome to apply the song to ourselves and ask how far we have participated in these great blessings. Are we experiencing this daily salvation from our spiritual enemies, who hate us? Do we serve God without the slavish fear of the serf, and with the loyal allegiance of the child? Are all our days characterized by holiness toward God and righteousness toward man? Has the "dayspring from on high" visited our hearts and are our feet walking in the way of peace? Solemn questions these, but they must be faced. [source]

Chapter Summary: Luke 1

1  The preface of Luke to his whole gospel
5  The conception of John the Baptist;
26  and of Jesus
39  The prophecy of Elisabeth and of Mary, concerning Jesus
57  The nativity and circumcision of John
67  The prophecy of Zachariah, both of Jesus,
76  and of John

Greek Commentary for Luke 1:62

Made signs [ενενευον]
Imperfect tense, repeated action as usual when making signs. In Luke 1:22 the verb used of Zacharias is διανευων — dianeuōn he would have him called Note article το — to with the indirect question, accusative of general reference. The optative with αν — an is here because it was used in the direct question (cf. Acts 17:18), and is simply retained in the indirect. [source]
What would he wish him to be called? [if he could speak)]
(if he could speak), a conclusion of the fourth-class condition. [source]
if he could speak []
), a conclusion of the fourth-class condition. [source]
They made signs [ἐνένευον]
Imperfect tense. While the colloquy between Elizabeth and her friends was going on, they were consulting Zacharias by signs. [source]

Reverse Greek Commentary Search for Luke 1:62

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Luke 15:26 He inquired [επυντανετο]
Imperfect middle, inquired repeatedly and eagerly.What these things might be (τι αν ειη ταυτα — ti an eiē tauta). Not “poor” Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in Acts 17:18. In Acts 10:17 we have the construction with αν ειη — an eiē of the direct retained in the indirect question. So also in Luke 1:62: See Robertson, Grammar, p. 1044. [source]
Luke 15:26 What these things might be [τι αν ειη ταυτα]
Not “poor” Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in Acts 17:18. In Acts 10:17 we have the construction with αν ειη — an eiē of the direct retained in the indirect question. So also in Luke 1:62: See Robertson, Grammar, p. 1044. [source]
John 5:13 He that was healed [ο ιατεις]
First aorist passive articular participle of ιαομαι — iaomai (John‘s usual word). Who it was Present tense preserved in indirect question. Had conveyed himself away First aorist active indicative of εκνεω — ekneō old verb to swim out, to slip out, or from εκνευω — ekneuō to turn out, to turn the head to one side (to one side with which compare ενενευον — eneneuon they nodded, Luke 1:62). Either of these verbs can explain the form here. The aorist tense simply states an antecedent action without being a past perfect. A multitude being in the place Genitive absolute and the reason for Christ‘s departure. [source]
Acts 10:17 Might be [an eiē)]
Optative with an in indirect question simply retained from the direct (Robertson, Grammar, pp. 1021, 1044). See note on Acts 17:18, for the direct and note on Luke 1:62 for the indirect It is the conclusion of a fourth class condition. Having made inquiry (dierōtēsantes). First aorist active participle of dierōtaō another compound of dia to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner. Stood before the gate Second aorist active indicative of ephistēmi intransitive. Note repetition of epi The messengers stopped right at the folding gates of the passage (pulōna) which led from the street to the inner court or house. [source]
1 Thessalonians 4:1 We beseech [ερωτωμεν]
Not “question” as in ancient Greek, but as often in N.T. (1 Thessalonians 5:12; 2 Thessalonians 2:1; Philemon 4:3) and also in papyri to make urgent request of one. How ye ought (το πως δει υμας — to pōs dei humās). Literally, explanatory articular indirect question (το πως — to pōs) after παρελαβητε — parelabēte according to common classic idiom in Luke (Luke 1:62; Luke 22:2, Luke 22:4, Luke 22:23, Luke 22:24) and Paul (Romans 8:26). That ye abound Loose construction of the ινα — hina clause with present subjunctive after two subordinate clauses with κατως — kathōs (as, even as) to be connected with “beseech and exhort.” More and more (μαλλον — mallon). Simply more, but added to same idea in περισσευητε — perisseuēte See also 1 Thessalonians 4:11. [source]
1 Thessalonians 4:1 How ye ought [το πως δει υμας]
Literally, explanatory articular indirect question (το πως — to pōs) after παρελαβητε — parelabēte according to common classic idiom in Luke (Luke 1:62; Luke 22:2, Luke 22:4, Luke 22:23, Luke 22:24) and Paul (Romans 8:26). [source]

What do the individual words in Luke 1:62 mean?

They were making signs then to the father of him the what - he might wish to be called him
ἐνένευον δὲ τῷ πατρὶ αὐτοῦ τὸ τί ἂν θέλοι καλεῖσθαι αὐτό

ἐνένευον  They  were  making  signs 
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural
Root: ἐννεύω  
Sense: to nod to, signify or express by a nod or a sign.
τῷ  to  the 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
πατρὶ  father 
Parse: Noun, Dative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἂν  - 
Parse: Particle
Root: ἄν  
Sense: has no exact English equivalent, see definitions under AV.
θέλοι  he  might  wish 
Parse: Verb, Present Optative Active, 3rd Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
καλεῖσθαι  to  be  called 
Parse: Verb, Present Infinitive Middle or Passive
Root: καλέω  
Sense: to call.

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