King James Version

What Does Luke 3:2 Mean?

Luke 3:2 in the King James Version says “Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. — study this verse from Luke chapter 3 with commentary, cross-references, and original Greek word analysis.

Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

Luke 3:2 · KJV


Context

1

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea and of the region of Trachonitis, and Lysanias the tetrarch of Abilene, tetrarch: or, governor of four provinces

2

Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness.

3

And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

4

As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.


Commentary

KJV Study Commentary
Annas and Caiaphas being the high priests—Luke's unique dual designation reflects complex first-century politics: technically, archiereus (ἀρχιερεύς, 'high priest') was singular, held by Caiaphas (AD 18-36). However, Annas (high priest AD 6-15) retained the title and wielded enormous power as Caiaphas's father-in-law and patriarch of the high-priestly family. Five of Annas's sons also became high priests, creating a dynasty controlling the temple economy.

The word of God came unto John—The prophetic formula egeneto rhēma theou (ἐγένετο ῥῆμα θεοῦ, 'came the word of God') echoes Old Testament prophetic calls (Jeremiah 1:2, Hosea 1:1), signaling the end of 400 years of prophetic silence since Malachi. Luke alone dates this precisely (verse 1), anchoring sacred history within secular chronology. The phrase en tē erēmō (ἐν τῇ ἐρήμῳ, 'in the wilderness')—the same wilderness where Israel wandered—now becomes the launching point for new covenant ministry. John's reception of God's word bypasses corrupt temple priesthood (Annas and Caiaphas), indicating divine initiative outside institutional channels.

KJV Study — Public Domain

Historical & Cultural Context

Annas was deposed by Roman prefect Valerius Gratus but remained the power behind the throne, controlling temple finances and Sanhedrin politics. His five sons and son-in-law Caiaphas created an unbroken high-priestly dynasty (AD 6-36). This priestly corruption sets the stage for John's wilderness ministry—God's word comes not to Jerusalem's elite but to a prophet in the desert, announcing judgment on the establishment.

Reflection Questions

  1. Why does God's word come to John in the wilderness rather than to the high priests in Jerusalem? What does this reveal about religious institutionalism?
  2. How does Luke's careful historical dating (verses 1-2) strengthen confidence in the Gospel's reliability?
  3. When has God bypassed expected channels or leaders to speak His word in unexpected places or through unlikely people?

Original Language Analysis

Greek · 17 words
ἐπὶ1 of 17

being

G1909

properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re

ἀρχιερέων2 of 17

the high priests

G749

the high-priest (literally, of the jews; typically, christ); by extension a chief priest

Ἅννα3 of 17

Annas

G452

annas (i.e., g0367), an israelite

καὶ4 of 17

and

G2532

and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words

Καϊάφα5 of 17

Caiaphas

G2533

the dell; caiaphas (i.e., cajepha), an israelite

ἐγένετο6 of 17

came

G1096

to cause to be ("gen"-erate), i.e., (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)

ῥῆμα7 of 17

the word

G4487

an utterance (individually, collectively or specially),; by implication, a matter or topic (especially of narration, command or dispute); with a negat

θεοῦ8 of 17

of God

G2316

a deity, especially (with g3588) the supreme divinity; figuratively, a magistrate; exceedingly (by hebraism)

ἐπὶ9 of 17

being

G1909

properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e., over, upon, etc.; of re

Ἰωάννην10 of 17

John

G2491

joannes (i.e., jochanan), the name of four israelites

τὸν11 of 17
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

τοῦ12 of 17
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

Ζαχαρίου13 of 17

of Zacharias

G2197

zacharias (i.e., zechariah), the name of two israelites

υἱὸν14 of 17

the son

G5207

a "son" (sometimes of animals), used very widely of immediate, remote or figuratively, kinship

ἐν15 of 17

in

G1722

"in," at, (up-)on, by, etc

τῇ16 of 17
G3588

the (sometimes to be supplied, at others omitted, in english idiom)

ἐρήμῳ17 of 17

the wilderness

G2048

lonesome, i.e., (by implication) waste (usually as a noun, g5561 being implied)


Study Guide

Historical Context

This verse is found in the book of Luke. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Luke 3:2 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Luke 3:2 from Treasury of Scripture Knowledge

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