Luke 3:2
Verse (Click for Chapter)
New International Version
during the high-priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.

New Living Translation
Annas and Caiaphas were the high priests. At this time a message from God came to John son of Zechariah, who was living in the wilderness.

English Standard Version
during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.

Berean Study Bible
during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness.

Berean Literal Bible
during the high priesthood of Annas and Caiaphas, the word of God came upon John son of Zechariah in the wilderness.

New American Standard Bible
in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness.

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

Holman Christian Standard Bible
during the high priesthood of Annas and Caiaphas, God's word came to John the son of Zechariah in the wilderness.

International Standard Version
and Annas and Caiaphas high priests, a message from God came to John, the son of Zechariah, in the wilderness.

NET Bible
during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.

New Heart English Bible
in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zechariah, in the wilderness.

Aramaic Bible in Plain English
During The High Priesthood of Khanan and of Qaiapha, the word of God came upon Yohannan, son of Zachariah, in the wilderness.

GOD'S WORD® Translation
It was at the time when Annas and Caiaphas were chief priests that God spoke to John, son of Zechariah, in the desert.

New American Standard 1977
in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness.

Jubilee Bible 2000
Annas and Caiaphas being the high priests, the word of God came upon John the son of Zachariah in the wilderness.

King James 2000 Bible
Annas and Caiaphas being the high priests, the word of God came unto John the son of Zachariah in the wilderness.

American King James Version
Annas and Caiaphas being the high priests, the word of God came to John the son of Zacharias in the wilderness.

American Standard Version
in the highpriesthood of Annas and Caiaphas, the word of God came unto John the son of Zacharias in the wilderness.

Douay-Rheims Bible
Under the high priests Annas and Caiphas; the word of the Lord was made unto John, the son of Zachary, in the desert.

Darby Bible Translation
in the high priesthood of Annas and Caiaphas, [the] word of God came upon John, the son of Zacharias, in the wilderness.

English Revised Version
in the high-priesthood of Annas and Caiaphas, the word of God came unto John the son of Zacharias in the wilderness.

Webster's Bible Translation
Annas and Caiaphas being the high priests, the word of God came to John the son of Zacharias in the wilderness.

Weymouth New Testament
during the High-priesthood of Annas and Caiaphas, a message from God came to John, the son of Zechariah, in the Desert.

World English Bible
in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness.

Young's Literal Translation
Annas and Caiaphas being chief priests -- there came a word of God unto John the son of Zacharias, in the wilderness,
Study Bible
The Mission of John the Baptist
1In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, 2during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. 3He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins,…
Cross References
Matthew 3:1
In those days John the Baptist came, preaching in the wilderness of Judea

Matthew 26:3
At that time, the chief priests and elders of the people assembled in the courtyard of the high priest, whose name was Caiaphas,

Mark 1:2
As it is written in Isaiah the prophet: "Behold, I will send My messenger ahead of You, who will prepare Your way."

Mark 1:3
"A voice of one calling in the wilderness, 'Prepare the way for the Lord, make straight paths for Him.'"

John 18:13
They brought Him first to Annas, who was the father-in-law of Caiaphas, the high priest that year.

John 18:24
Then Annas sent Him, still bound, to Caiaphas the high priest.

Acts 4:6
along with Annas the high priest, Caiaphas, John, Alexander, and many others from the high priest's family.
Treasury of Scripture

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

Annas.

John 11:49-51 And one of them, named Caiaphas, being the high priest that same …

John 18:13,14,24 And led him away to Annas first; for he was father in law to Caiaphas, …

Acts 4:6 And Annas the high priest, and Caiaphas, and John, and Alexander, …

the word.

Luke 1:59-63 And it came to pass, that on the eighth day they came to circumcise …

Jeremiah 1:2 To whom the word of the LORD came in the days of Josiah the son of …

Jeremiah 2:1 Moreover the word of the LORD came to me, saying,

Ezekiel 1:3 The word of the LORD came expressly to Ezekiel the priest, the son …

Hosea 1:1,2 The word of the LORD that came to Hosea, the son of Beeri, in the …

Jonah 1:1 Now the word of the LORD came to Jonah the son of Amittai, saying,

Micah 1:1 The word of the LORD that came to Micah the Morasthite in the days …

Zephaniah 1:1 The word of the LORD which came to Zephaniah the son of Cushi, the …

in.

Luke 1:80 And the child grew, and waxed strong in spirit, and was in the deserts …

Isaiah 40:3 The voice of him that cries in the wilderness, Prepare you the way …

Matthew 3:1 In those days came John the Baptist, preaching in the wilderness of Judaea,

Matthew 11:7 And as they departed, Jesus began to say to the multitudes concerning …

Mark 1:3 The voice of one crying in the wilderness, Prepare you the way of …

John 1:23 He said, I am the voice of one crying in the wilderness, Make straight …

(2) Annas and Caiaphas being the high priests.--Strictly speaking, there could be only one high priest, and the office was filled at this time by Caiaphas. Annas had been appointed by the Roman Procurator Quirinus, A.D. 7. In A.D. 14, he had to give way to Ishmael, who was appointed by Gratus successor to Quirinus; then followed Eleazar and Simon, and then, in A.D. 25, Joseph Caiaphas, who had married the daughter of Annas (John 18:13). It was natural that this relationship should involve the restoration, as far as possible, of his old dignity, and either as the Nasi or President of the Sanhedrin, or as the Sagan or deputy of the high priest, he may have acted as a coadjutor, as in our Lord's trial, and come to be spoken of as still high priest. Five of his sons, it may be noted, filled the Pontifical office in succession. In Acts 4:6, he is named as distinctly the high priest. In St. John, as above, he shares the judicial authority with Caiaphas. St. Matthew and St. Mark do not name him.

Unto John the son of Zacharias.--This description of the Baptist is peculiar to St. Luke.

(2) As we go further back the names are all different till we come to Zerubbabel; and the list in St. Luke from Zerubbabel to Joseph contains twenty names, inclusive, while those in St. Matthew are only thirteen.

(2) The difference in the number of names presents no real difficulty. We have seen (Note on Matthew 1:9) that St. Matthew omits three names in the list of kings in order to adapt it to the memoria technica of fourteen names in each group, and what he did in one case he may well have done in another for the same reason.

Verse 2. - Annas and Caiaphas being the high priests. The older authorities read, "in the high priesthood of Annas and Caiaphas." The mention of two high priests arises from the fact of the legitimate high priest, Annas, having been deposed some fifteen years previously by the action of the then Roman procurator, Valerius Gratus In spite of this official deposition, he still apparently continued to be regarded as the legitimate high priest by the great majority of his countrymen. His great position and claim to the pontifical office, as we shall see, was markedly recognized at the time of the state trial of our Lord. Since his deposition by the Roman government, four high priests had been promoted in succession to the office of chief pontiff. It appears that at this time and for a long series of years, this great and powerful man, although not daring publicly to defy the Roman authority by assuming the insignia of the high priest, filled the office of Nasi, or president of the Sanhedrin. The word of God came unto John the son of Zacharias in the wilderness. In the days of the above-mentioned rulers - pagan and Jewish, civil and ecclesiastical-came the summons to the son of Zacharias in his solitude in the wilderness. From childhood he had been designated for some great work, and he knew it; his whole early life had been a training for it; and at last the summons came. We are not told of its special form; it was doubtless a theophany, or a vision somewhat similar to the which revealed to Moses and Isaiah, to Jeremiah and Ezekiel, their special work, and the way in which that special work was to be done. Annas and Caiaphas being the high priests,.... Some difficulty here arises, how these two could be both high priests; when according to the law of God, and the usages of the Jewish nation, there was to be, and was but one high priest at a time: many things are observed by writers, to solve this difficulty: some go this way; that though according to the divine institution, and the practice of former times, there was but one high priest at a time; yet now, through the corruption of the present age, there were two high priests; or at least, which officiated alternately in the same year: but of such a corruption, no instance can be given, even in those corrupt times; and as Maimonides says (a), there can be but "one high priest" , "in all the world"; and besides, is contrary to their canons, which were then in being, and still remain; one (b) of which runs thus, "they do not appoint two high priests at once". Others suppose, that these two annually performed the office of high priests by turns; that Caiaphas was high priest one year, and Annas another: it is true indeed, that through the corruption of those times, this office became venal, hence it is said in the Talmud (c),

"because they gave money for the priesthood, they changed it every twelve months.''

And which is more largely expressed by one of their commentators (d),

"because the high priests, who were under the second temple, after Simeon the just, gave money to minister in the high priest's office, and because they were wicked, they did not fill up their years, therefore they changed every year.''

But though it is certain, that there were frequent, and sometimes annual changes in the priesthood, hence it is said of Caiaphas, John 11:49 that he was "high priest the same year", yet it does not appear that he and Annas took it yearly by turns: for Caiaphas continued in that office some years, even till after the death of Christ: and besides, had this been the case, as one of them could be but high priest for the year being, both in one year as here, could not with propriety be said to be high priests. Others take another method, and suppose Caiaphas to be properly the high priest, as he certainly was; and Annas so called, because he had been one formerly, the same with Ananus, the son of Seth; who was put into the priesthood by Quirinius, in the room of Joazar, and was deposed by Valerius Gratus, and Ishmael ben Phabi was put into his room: but though there may be instances of persons being called high priests, who had been in that office, after they were removed from it, yet no reason can be given, why Annas should be peculiarly called so, when there were in all probability several alive, who had been in that office as well as he; as Joazar his predecessor, and Ishmael ben Phabi, who succeeded Joazar, and after him Eleazar, the son of Annas, and then Simeon ben Camhith; nor why he should be put in the annals of the high priests, in a year in which he was not one. It seems most likely therefore, that he was the "Sagan" of the priests, of which office mention is frequently made, in the Jewish writings (e); yea, we often read of Chanina, or Chananiah, or Ananias, perhaps the same with this Annas, who is called, , "the Sagan of the priests" (f). This officer was not a deputy high priest, or one that was substituted to officiate occasionally, in the room of the high priest, when any thing hindered him, or rendered him unfit for his office; as on the day of atonement, if the high priest contracted any pollution, they substituted another to minister (g); which was not the "Sagan", but another priest; and even such an one was called an high priest, as appears from the following story (h).

"It happened to Simeon ben Camhith (a predecessor of Caiaphas), that he went out to speak with the king, on the evening of the day of atonement, and the spittle was scattered from his mouth, upon his garments, and he was unclean; and his brother Judah went in, and ministered in his stead in the high priesthood; and their mother saw her "two sons", "high priests in one day".''

But the "Sagan" was not an officer pro tempore, or so much under the high priest, and one in his stead, as a ruler and governor over other priests. Maimonides says of him thus (i);

"they appoint one priest, who is to the high priest as a second to the king, and he is called "Sagan"; and he is called a ruler: and he stands at the right hand of the high priest continually; and this is an honour to him, and all the priests are under the hand of the Sagan.''

The account given of him in the Talmud (k) is this;

"in five things the "Sagan" ministers; the "Sagan" says to him, my lord, high priest, lift up thy right hand (i.e. when he took the lots out of the vessel for the goats, on the day of atonement (l); which should be slain); the "Sagan" is on his right hand, and the father of the sanhedrim on his left (i.e. when he went to the east of the court and the north of the altar (m), where were the two goats, and the vessel in which were the lots); the "Sagan" waved with the veils, or linen clothes; the "Sagan" held him by his right hand, and caused him to ascend (by the steps to the altar); and no man was appointed an high priest, before he was a "Sagan."''

Now these might be as Serojab and Zephaniah, the one chief priest, and the other second priest, Jeremiah 52:24 where the Targum and Jarchi interpret the text, the "Sagan" of the priests. And this being an office of such dignity and authority, supposing Annas in it, though he was not "the" high priest, yet being the head of the other priests, he might be called one, and be joined with Caiaphas, and set before him; not only because he had been an high priest, but because he was his father-in-law:

the word of God came to John the son of Zachariah: a priest of the order of "Abia"; and of Elisabeth, a daughter of Aaron, and cousin of Mary, the mother of Jesus; as it had come formerly to the prophets, and particularly to Jeremiah, who was sanctified from the womb, as the Baptist was: he was blessed with a prophetic spirit, and with the extraordinary gifts of the Holy Ghost, and with a wonderful revelation of the Messiah, and of the Gospel dispensation; and was abundantly qualified for the work he was called to, and sent to perform: and this befell him

in the wilderness; that is, of Judea; where he had been brought up and lived, and from whence and where he came, preaching: he had lived a solitary life, and had not learnt his doctrine from men, but had his mission, ministry, and baptism, from heaven.

(a) In Misn. Menachot, c. 13. sect. 10. (b) T. Hieros. Sanhedrin, fol. 29. 1. Maimon. Hilch. Cele Hamikdash, c. 4. sect. 15. (c) T. Bab. Yorma, fol. 8. 2.((d) Bartenora in Misn. Yoma, c 1. sect. 1.((e) Targum in 2 Kings 23.4. & xxv. 18. & in Jeremiah 20.1. 3. & xxix. 26, & lii. 24. (f) Misn. Shekalim, c. 6. sect. 1. T. Bab. Yoma, fol. 8. 1. Juchasin, fol. 57. 1.((g) Misn. Yoma, c. 1. sect. 1.((h) T. Hieros. Yoma, fol. 38. 4. Megilla, fol. 72. 1. Horayot, fol. 47. 4. T. Bab. Yoma, fol. 47. 1. Bemidbar Rabba, sect. 2. fol. 180. 3.((i) Hilch. Cele Hamikdash, c. 4. sect. 16. (k) T. Hieros. Yoma, fol. 41. 1.((l) Misn. Yoma, c. 4. sect. 1.((m) Ib. c. 3. sect. 9. 2. Annas and Caiaphas … high priests—the former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas (Joh 18:13; Ac 4:6). Both Zadok and Abiathar acted as high priests in David's time (2Sa 15:35), and it seems to have become the fixed practice to have two (2Ki 25:18). (Also see on [1547]Mt 3:1.)

word of God came unto John—Such formulas, of course, are never used when speaking of Jesus, because the divine nature manifested itself in Him not at certain isolated moments of His life. He was the one everlasting manifestation of the Godhead—The Word [Olshausen].3:1-14 The scope and design of John's ministry were, to bring the people from their sins, and to their Saviour. He came preaching, not a sect, or party, but a profession; the sign or ceremony was washing with water. By the words here used John preached the necessity of repentance, in order to the remission of sins, and that the baptism of water was an outward sign of that inward cleansing and renewal of heart, which attend, or are the effects of true repentance, as well as a profession of it. Here is the fulfilling of the Scriptures, Isa 40:3, in the ministry of John. When way is made for the gospel into the heart, by taking down high thoughts, and bringing them into obedience to Christ, by levelling the soul, and removing all that hinders us in the way of Christ and his grace, then preparation is made to welcome the salvation of God. Here are general warnings and exhortations which John gave. The guilty, corrupted race of mankind is become a generation of vipers; hateful to God, and hating one another. There is no way of fleeing from the wrath to come, but by repentance; and by the change of our way the change of our mind must be shown. If we are not really holy, both in heart and life, our profession of religion and relation to God and his church, will stand us in no stead at all; the sorer will our destruction be, if we do not bring forth fruits meet for repentance. John the Baptist gave instructions to several sorts of persons. Those that profess and promise repentance, must show it by reformation, according to their places and conditions. The gospel requires mercy, not sacrifice; and its design is, to engage us to do all the good we can, and to be just to all men. And the same principle which leads men to forego unjust gain, leads to restore that which is gained by wrong. John tells the soldiers their duty. Men should be cautioned against the temptations of their employments. These answers declared the present duty of the inquirers, and at once formed a test of their sincerity. As none can or will accept Christ's salvation without true repentance, so the evidence and effects of this repentance are here marked out.
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