The Meaning of Luke 3:2 Explained

Luke 3:2

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

YLT: Annas and Caiaphas being chief priests -- there came a word of God unto John the son of Zacharias, in the wilderness,

Darby: in the high priesthood of Annas and Caiaphas, the word of God came upon John, the son of Zacharias, in the wilderness.

ASV: in the highpriesthood of Annas and Caiaphas, the word of God came unto John the son of Zacharias in the wilderness.

KJV Reverse Interlinear

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

What does Luke 3:2 Mean?

Context Summary

Luke 3:1-14 - A Preacher Of Righteousness
The evangelist sets an emperor, a governor, two high priests, and three tetrarchs in a few lines, as of very subordinate interest, compared with the one man, the child of the desert, whose coming dated a new era and to whom he devotes the remainder of the chapter. After all, it is religious men who really make the history of mankind.
"The word of God came unto John the Baptist"¦ and he came." That is the true order. Get your message and then come. It is often in the wilderness of life that God's words find us. The man who is going to master men must first master the appetites of his own body. If you seek popularity, you will lose it; if you seek to do God's will, men will almost certainly come to find you. Souls require a clear pane of glass, when they look out on the infinite expanse of the sky! Be real! Live at first-hand with eternal truth! Fear not the face of man! [source]

Chapter Summary: Luke 3

1  The preaching and baptism of John;
15  his testimony of Jesus;
19  Herod imprisons John;
21  Jesus, baptized, receives testimony from heaven
23  The age and genealogy of Jesus from Joseph upwards

Greek Commentary for Luke 3:2

The Word of God came unto John [εγενετο ρημα τεου επι Ιωανην]
The great epoch marked by εγενετο — egeneto rather than ην — ēn ημα τεου — Rhēma theou is some particular utterance of God (Plummer), common in lxx, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him “in the wilderness” (εν τηι ερημωι — en tēi erēmōi) as here, Mark 1:4; Matthew 3:1 (adding “of Judea”). [source]
Came [ἐγένετο]
Lit., arose, or came to pass. [source]
John []
The Synoptists introduce him under different titles. Here, the son of Zacharias; Matthew, the Baptist; Mark, the Baptizer. [source]

Reverse Greek Commentary Search for Luke 3:2

Matthew 3:16 As a dove [ὡσεί περιστερὰν]
In the form of a dove, and not, as some interpret, referring merely to the manner of the descent - swiftly and gently as a dove (compare Luke 3:22 “In a bodily form, as a dove ”)The dove was an ancient symbol of purity and innocence, adopted by our Lord in Matthew 10:16. It was the only bird allowed to be offered in sacrifice by the Levitical law. In Christian art it is the symbol of the Holy Spirit, and that in his Old Testament manifestations as well as in those of the New Testament. From a very early date the dove brooding over the waters was the type of the opening words of Genesis. An odd fresco on the choir-walls of the Cathedral of Monreale, near Palermo, represents a waste of waters, and Christ above, leaning forward from the circle of heaven with extended arms. From beneath him issues the divine ray along which the dove is descending upon the waters. So Milton:“Thou from the firstWast present, and with mighty wings outspread Dove-like sat'st brooding on the vast abyssAnd mad'st it pregnant.”In art, the double-headed dove is the peculiar attribute of the prophet Elisha. A window in Lincoln College, Oxford, represents him with the double-headed dove perched upon his shoulder. The symbol is explained by Elisha's prayer that a double portion of Elijah's spirit might rest upon him. It has been asserted that, among the Jews, the Holy Spirit was presented under the symbol of a dove, and a passage is cited from the Talmud; “The Spirit of God moved on the face of the waters like a dove.” Dr. Edersheim (“Life and Times of Jesus the Messia”) vigorously contradicts this, and says that the passage treats of the supposed distance between the upper and the lower waters, which was only three finger-breadths. This is proved by Genesis 1:2, where the Spirit of God is said to brood over the face of the waters, “just as a dove broodeth over her young without touching them.” “Thus the comparison is not between the Spirit and the dove, but between the closeness with which a dove broods over her young without touching them, and the supposed proximity of the Spirit to the lower waters without touching them.” He goes on to say that the dove was not the symbol of the Holy Spirit, but of Israel. “Iftherefore, rabbinic illustration of' the descent of the Holy Spirit with the visible appearance of a dove must be sought for, it would lie in the acknowledgment of Jesus as the ideal typical Israelite, the representative of his people.”-DIVIDER-
[source]

Matthew 3:16 The Spirit of God descending as a dove [πνευμα τεου καταβαινον ωσει περιστεραν]
It is not certain whether Matthew means that the Spirit of God took the form of a dove or came upon Jesus as a dove comes down. Either makes sense, but Luke (Luke 3:22) has it “in bodily form as a dove” and that is probably the idea here. The dove in Christian art has been considered the symbol of the Holy Spirit. [source]
Matthew 1:1 The Book [βιβλος]
There is no article in the Greek, but the following genitives make it definite. It is our word Bible that is here used, the Book as Sir Walter Scott called it as he lay dying. The usual word for book is a diminutive form (βιβλιον — biblion), a little book or roll such as we have in Luke 4:17, “The roll of the prophet Isaiah.” The pieces of papyrus (παπυρος — papuros), our paper, were pasted together to make a roll of varying lengths according to one‘s needs. Matthew, of course, is not applying the word book to the Old Testament, probably not to his own book, but to “the genealogical table of Jesus Christ” (βιβλος γενεσεως Ιησου Χριστου — biblos geneseōs Iēsou Christou), “the birth roll of Jesus Christ” Moffatt translates it. We have no means of knowing where the writer obtained the data for this genealogy. It differs radically from that in Luke 3:23-38. One can only give his own theory of the difference. Apparently in Matthew we have the actual genealogy of Joseph which would be the legal pedigree of Jesus according to Jewish custom. In Luke we apparently have the actual genealogy of Mary which would be the real line of Jesus which Luke naturally gives as he is writing for the Gentiles. [source]
Mark 1:9 Rent asunder [σχιζομενους]
Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the “opened” in Matthew 3:16 and Luke 3:21. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John 1:32). The Cerinthian Gnostics took the dove to mean the heavenly aeon Christ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ. [source]
Mark 1:11 Thou art [συ ει]
So Luke 3:22. Matthew 3:17 has this is (ουτος εστιν — houtos estin) which see. So both Mark and Luke have “in thee,” while Matthew has “in whom.” [source]
Mark 12:6 A beloved son [υιον αγαπητον]
Luke 20:13 has τον υιον τον αγαπητον — ton huion ton agapēton Jesus evidently has in mind the language of the Father to him at his baptism (Mark 1:11; Matthew 3:17; Luke 3:22). [source]
Luke 1:35 Holy, the Son of God [αγιον υιος τεου]
Here again the absence of the article makes it possible for it to mean “Son of God.” See Matthew 5:9. But this title, like the Son of Man It is the title used by the Father at the baptism (Luke 3:22) and on the Mount of Transfiguration (Luke 9:35). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report. [source]
Luke 11:37 Now as he spake [εν δε τωι λαλησαι]
Luke‘s common idiom, εν — en with the articular infinitive (aorist active infinitive) but it does not mean “after he had spoken” as Plummer argues, but simply “in the speaking,” no time in the aorist infinitive. See note on Luke 3:21 for similar use of aorist infinitive with εν — en Present active indicative, dramatic present. Request, not question. [source]
Luke 12:32 For it is your Father‘s good pleasure [οτι ευδοκησεν ο πατηρ υμων]
First aorist active indicative of ευδοκεω — eudokeō Timeless aorist as in Luke 3:22. This verse has no parallel in Matthew. [source]
Luke 2:51 He was subject unto them [ην υποτασσομενος αυτοις]
Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke 3:23) he remained growing into manhood and becoming the carpenter of Nazareth (Mark 6:3) in succession to Joseph (Matthew 13:55) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? [source]
Luke 4:1 Full of the Holy Spirit [πληρης πνευματος αγιου]
An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke 3:21.). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke‘s account of the overshadowing of Mary by the Holy Spirit (Luke 1:35). Matthew 4:1 says that “Jesus was led of the Spirit” while Mark 1:12 states that “the Spirit driveth him forth” which see note for discussion. “Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father‘s will” (Plummer). [source]
Luke 4:3 The Son of God [υιος του τεου]
No article as in Matthew 4:3. So refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in Luke 3:22. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God. [source]
Luke 4:18 Anointed me [εχρισεν με]
First aorist active indicative of the verb χριω — chriō from which Christ (Χριστος — Christos) is derived, the Anointed One. Isaiah is picturing the Jubilee year and the release of captives and the return from the Babylonian exile with the hope of the Messiah through it all. Jesus here applies this Messianic language to himself. “The Spirit of the Lord is upon me” as was shown at the baptism (Luke 3:21) where he was also “anointed” for his mission by the Father‘s voice (Isaiah 3:22). [source]
Luke 4:22 And wondered [και εταυμαζον]
Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus.At the words of grace (επι τοις λογοις της χαριτος — epi tois logois tēs charitos). See note on Luke 1:30; and the note on Luke 2:52 for this wonderful word charis so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, ekporeuomenois) were marked by fascination and charm. They were “winning words” as the context makes plain, though they were also “gracious” in the Pauline sense of “grace.” There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus.Is not this Joseph‘s son? Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις — ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ — ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Luke 7:18 And the disciples of John told him [και απηγγειλαν Ιωανηι οι ματηται αυτου]
Literally, and his disciples announced to John. Such news (Luke 7:17) was bound to come to the ears of the Baptist languishing in the dungeon of Machaerus (Luke 3:20). Luke 7:18-35 runs parallel with Matthew 11:2-19, a specimen of Q, the non-Marcan portion of Matthew and Luke. [source]
Luke 7:26 A prophet? [προπητην]
A real prophet will always get a hearing if he has a message from God. He is a for-speaker, forth-teller He may or may not be a fore-teller. The main thing is for the prophet to have a message from God which he is willing to tell at whatever cost to himself. The word of God came to John in the wilderness of Judea (Luke 3:2). That made him a prophet. There is a prophetic element in every real preacher of the Gospel. Real prophets become leaders and moulders of men. [source]
Luke 9:28 To pray [προσευχασται]
Peculiar to Luke who so often mentions Christ‘s habit of prayer (cf. Luke 3:21). See also Luke 9:29 “as he was praying” (εν τωι προσευχεσται — en tōi proseuchesthai one of Luke‘s favourite idioms). [source]
Luke 4:22 Is not this Joseph‘s son? [χαρις]
Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of εκπορευομενοις — ouchi intensive form of Ουχι υιος εστιν Ιωσηπ ουτοσ — ouk in a question expects the answer “yes.” Jesus passed in Nazareth as the son of Joseph as Luke presents him in Luke 3:23. He does not stop here to correct this misconception because the truth has been already amply presented in Luke 1:28-38; Luke 2:49. This popular conception of Jesus as the son of Joseph appears also in John 1:45. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark 6:3; the carpenter‘s son, Matthew 13:55). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. So the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience. [source]
Luke 4:41 Thou art the Son of God [Συ ει ο υιος του τεου]
More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke 4:34; Mark 1:24), like the words of the Father (Luke 3:22) and more so than the condition of the devil (Luke 4:3, Luke 4:9). In the Canterbury Revision “devils” should always be “demons” Imperfect third singular active of εαω — eaō very old and common verb with syllabic augment ει — ei The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. Matthew 8:4 to the lepers.Because they knew Causal, not declarative, οτι — hoti Past perfect of the second perfect οιδα — oida he was the Christ Infinitive in indirect assertion with the accusative of general reference. Τον Χριστον — Ton Christon = the Anointed, the Messiah. [source]
Luke 9:28 Into the mountain [εις το ορος]
Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mark 8:27; Matthew 16:13). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration.To pray (προσευχασται — proseuxasthai). Peculiar to Luke who so often mentions Christ‘s habit of prayer (cf. Luke 3:21). See also Luke 9:29 “as he was praying” (εν τωι προσευχεσται — en tōi proseuchesthai one of Luke‘s favourite idioms).His countenance was altered Literally, “the appearance of his face became different.” Matthew 17:2 says that “his face did shine as the sun.” Luke does not use the word “transfigured” Literally, And his raiment white radiant. There is no and between “white” and “dazzling.” The participle εχαστραπτων — exastraptōn is from the compound verb meaning to flash The simple verb is common for lightning flashes and bolts, but the compound in the lxx and here alone in the N.T. See note on Mark 9:3 “exceeding white” and the note on Matthew 17:2 “white as the light.” [source]
Luke 9:35 Out of the cloud [εκ της νεπελης]
This voice was the voice of the Father like that at the baptism of Jesus (Luke 3:22; Mark 1:11; Matthew 3:17) and like that near the end (John 12:28-30) when the people thought it was a clap of thunder or an angel.My son, my chosen (ο υιος μου ο εκλελεγμενος — Ho huios mou ho eklelegmenos). So the best documents (Aleph B L Syriac Sinaitic). The others make it “My Beloved” as in Mark 9:7; Matthew 17:5. These disciples are commanded to hear Jesus, God‘s Son, even when he predicts his death, a pointed rebuke to Simon Peter as to all. [source]
John 1:6 Whose name was John [ὄνομα αὐτῷ Ἱωάνης]
Literally, the name unto him John. The first mention of John the Baptist. The last occurs, Acts 19:3. On the name, see on Matthew 3:1; see on Luke 3:2. John never speaks of the Baptist as John the Baptist, like the other Evangelists, but simply as John. This is perfectly natural on the supposition that John himself is the author of the gospel, and is the other John of the narrative. [source]
John 1:32 Bare witness [εμαρτυρησεν]
First aorist active indicative of μαρτυρεω — martureō Another specimen of John‘s witness to the Messiah (John 1:7, John 1:15, John 1:19, John 1:29, John 1:35, John 1:36). I have beheld Perfect middle indicative of τεαομαι — theaomai the realization of the promise of the sign (John 1:33) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew 3:14.). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark 1:10; Matthew 3:16; Luke 3:22) became permanent proof to him. John‘s allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit. [source]
John 1:34 I have seen [εωρακα]
Present perfect active of οραω — horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω — martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
John 1:51 Verily, Verily [Αμην αμην]
Hebrew word transliterated into Greek and then into English, our “amen.” John always repeats it, not singly as in the Synoptics, and only in the words of Jesus, an illustration of Christ‘s authoritative manner of speaking as shown also by υμιν — legō humin (I say unto you). Note plural αυτωι — humin though τον ουρανον ανεωιγοτα — autōi just before is singular (to him). Jesus addresses thus others besides Nathanael. The heaven opened (ανοιγω — ton ouranon aneōigota). Second perfect active participle of επι τον υιον του αντρωπου — anoigō with double reduplication, standing open. The words remind one of what took place at the baptism of Jesus (Matthew 3:16; Luke 3:21), but the immediate reference is to the opened heaven as the symbol of free intercourse between God and man (Isaiah 64:1) and as it was later illustrated in the death of Stephen (Acts 7:56). There is a quotation from Genesis 28:12., Jacob‘s vision at Bethel. That was a dream to Jacob, but Christ is himself the bond of fellowship between heaven and earth, between God and man, for Jesus is both “the Son of God” as Nathanael said and “the Son of Man” (epi ton huion tou anthrōpou) as Jesus here calls himself. God and man meet in Christ. He is the true Jacob‘s Ladder. “I am the Way,” Jesus will say. He is more than King of Israel, he is the Son of Man (the race). So quickly has this Gospel brought out in the witness of the Baptist, the faith of the first disciples, the claims of Jesus Christ, the fully developed picture of the Logos who is both God and man, moving among men and winning them to his service. At the close of the ministry Christ will tell Caiaphas that he will see the Son of Man sitting at the right hand of power and coming with the clouds of heaven (Mark 14:62). Here at the start Jesus is conscious of the final culmination and in apocalyptic eschatological language that we do not fully understand he sets forth the dignity and majesty of his Person. [source]
John 17:1 Lifting up [επαρας]
First aorist active participle of επαιρω — epairō old and common verb with οπταλμους — ophthalmous (eyes) as in John 4:35; John 6:5; John 11:41. Father Vocative form as in John 16:5, John 16:11; John 11:41, Christ‘s usual way of beginning his prayers. It is inconceivable that this real Lord‘s Prayer is the free composition of a disciple put into the mouth of Jesus. It is rather “the tenacious memory of an old man recalling the greatest days of his life” (Bernard), aided by the Holy Spirit promised for this very purpose (John 14:26; John 16:13.). Jesus had the habit of prayer (Mark 1:35; Mark 6:46; Matthew 11:25.; Luke 3:21; Luke 5:16; Luke 6:12; Luke 9:18, Luke 9:28; Luke 11:22, Luke 11:42; Luke 23:34, Luke 23:46; John 11:41; John 12:27). He prayed here for himself (John 17:1-5), for the disciples (John 17:6-19), for all believers (John 17:20-26). The prayer is similar in spirit to the Model Prayer for us in Matthew 6:9-13. The hour for his glorification has come as he had already told the disciples (John 13:31.; John 12:23). Glorify thy Son First aorist active imperative of δοχαζω — doxazō the only personal petition in this prayer. Jesus had already used this word δοχαζω — doxazō for his death (John 13:31.). Here it carries us into the very depths of Christ‘s own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, “that the Son may glorify thee” Purpose clause with ινα — hina and the first aorist active subjunctive. [source]
Acts 23:2 Ananias [ανανιας]
Not the one in Luke 3:2; John 18:13; Acts 4:7, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, a.d. 48 and till a.d. 59. He was called to Rome a.d. 52 to answer “a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted” (Page). Though high priest, he was a man of bad character. [source]
Acts 26:10 I both shut up many [πολλους τε κατεκλεισα]
Effective aorist active of κατακλειω — katakleiō old word to shut down like a trap door, in N.T. only here and Luke 3:20. Double use of τε — te (both--and). [source]
Acts 4:6 Caiaphas [Καιαπας]
(Καιαπας — Kaiaphas) who was actual high priest at that time, though the title clung to Annas as here (both so called in Luke 3:2), Caiaphas so by Roman law, Annas so in the opinion of the Jews. They with John and Alexander are the leaders among the Sadducees in pressing the case against Peter and John. [source]
Acts 7:56 Opened [διηνοιγμενους]
Perfect passive predicate participle of διανοιγνυμι — dianoignumi (cf. Matthew 3:16; Luke 3:21). [source]
Acts 10:38 God anointed him [εχρισεν αυτον ο τεος]
First aorist active of the verb διηλτεν ευεργετων — chriō to anoint, from which the verbal διερεομαι — Christos is formed (Acts 2:36). The precise event referred to by Peter could be the Incarnation (Luke 1:35.), the Baptism (Luke 3:22), the Ministry at Nazareth (Luke 4:14). Why not to the life and work of Jesus as a whole? Went about doing good (δια — diēlthen euergetōn). Beautiful description of Jesus. Summary (constative) aorist active of ευεργετων — dierehomai to go through (ευεργετεω — dia) or from place to place. The present active participle ευ — euergetōn is from the old verb εργον — euergeteō (ευεργετης — eu well, και ιωμενος — ergon work) and occurs only here in the N.T. The substantive τους καταδυναστευομενους — euergetēs (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in Luke 22:25 the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). And healing And in particular healing. Luke does not exclude other diseases (cf. Luke 13:11, Luke 13:16), but he lays special emphasis on demoniacal possession (cf. Mark 1:23). That were oppressed (κατα — tous katadunasteuomenous). Present passive articular participle of διαβολος — katadunasteuō A late verb in lxx and papyri. In the N.T. only here and James 2:6 (best MSS.). One of the compounds of οτι ο τεος ην μετ αυτου — kata made transitive. The reality of the devil (the slanderer, diabolos) is recognized by Peter. For God was with him Surely this reason does not reveal “a low Christology” as some charge. Peter had used the same language in Acts 7:9 and earlier in Luke 1:28, Luke 1:66 as Nicodemus does in John 3:2. [source]
2 Corinthians 5:8 Are willing rather [ευδοκουμεν]
Rather, “We are well-pleased, we prefer” if left to ourselves. Cf. Philemon 1:21. Same ευδοκεω — eudokeō used in Luke 3:22. To be at home with the Lord (ενδημησαι προς τον Κυριον — endēmēsai pros ton Kurion). First aorist (ingressive) active infinitive, to attain that goal is bliss for Paul. [source]
Ephesians 6:17 Word of God [ῥῆμα θεοῦ]
See on Luke 1:37. See Luke 3:2; Luke 4:4; Romans 10:17; Hebrews 6:5; Hebrews 11:3. [source]
Colossians 3:14 Put on love [την αγαπην]
See Luke 3:20. The verb has to be supplied Neuter singular of the relative and not feminine like αγαπη — agapē (the antecedent) nor masculine like συνδεσμος — sundesmos in the predicate. However, there are similar examples of ο εστιν — ho estin in the sense of quod est (id est), “that is,” in Mark 14:42; Mark 15:42, without agreement in gender and number. So also Ephesians 5:5 where ο εστιν — ho estin = “which thing.” The bond of perfectness See note on Colossians 2:19 for συνδεσμος — sundesmos Here it is apparently the girdle that holds the various garments together. The genitive (τελειοτητος — teleiotētos) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in 1 Corinthians 13:1-13. [source]
1 Thessalonians 5:22 Appearance [εἴδους]
As commonly explained, abstain from everything that even looks like evil. But the word signifies form or kind. Comp. Luke 3:22; John 5:37, and see nearly the same phrase in Joseph. Ant. 10:3,1. It never has the sense of semblance. Moreover, it is impossible to abstain from everything that looks like evil. [source]
1 Thessalonians 5:22 Abstain from every form of evil [απο παντος ειδους πονηρου απεχεστε]
Present middle (direct) imperative of απεχω — aṗechō (contrast with κατεχω — kaṫechō) and preposition απο — apo repeated with ablative as in 1 Thessalonians 4:3. Note use of πονηρου — ponērou here for evil without the article, common enough idiom. Ειδος — Eidos (from ειδον — eidon) naturally means look or appearance as in Luke 3:23; Luke 9:29; John 5:37; 2 Corinthians 5:7. But, if so taken, it is not semblance as opposed to reality (Milligan). The papyri give several examples of ειδος — eidos in the sense of class or kind and that idea suits best here. Evil had a way of showing itself even in the spiritual gifts including prophecy. [source]
1 Timothy 4:8 Bodily exercise [ἡ σωματικὴ γυμνασία]
With γυμνασία comp. γύμναζε , 1 Timothy 4:7. N.T.o Σωματικός bodilyonly here and Luke 3:22. olxx. The adverb σωματικῶς bodily-wise Colossians 2:9. The words are to be taken in their literal sense as referring to physical training in the palaestra - boxing, racing, etc. Comp. 1 Corinthians 9:24-27. Some, however, find in them an allusion to current ascetic practices; against which is the statement that such exercise is profitable, though only for a little. [source]
1 Timothy 4:8 Bodily exercise [η σωματικη γυμνασια]
Γυμνασια — Gumnasia (from γυμναζω — gumnazō), also a common old word, here only in N.T. So also σωματικη — sōmatikē (from σωμα — sōma body) in N.T. only here and Luke 3:22. [source]
Revelation 19:10 Worship God [τωι τεωι προσκυνησον]
And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:10 The spirit of prophecy [το πνευμα της προπητειας]
Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]
Revelation 19:11 The heaven opened [τον ουρανον ηνεωιγμενον]
Perfect passive participle (triple reduplication) of ανοιγω — anoigō Accusative case after ειδον — eidon So Ezekiel (Ezekiel 1:1) begins his prophecy. See also the baptism of Jesus (Matthew 3:16; Luke 3:21, but σχιζομενους — schizomenous in Mark 1:10). Jesus predicted the opened heavens to Nathanael (John 1:51). In Revelation 4:1 a door is opened in heaven, the sanctuary is opened (Revelation 11:19; Revelation 15:5), angels come out of heaven (Revelation 10:1; Revelation 14:17; Revelation 18:1), and sounds come from heaven (Revelation 19:1). [source]
Revelation 19:10 See thou do it not [ορα μη]
Repeated in Revelation 22:9. Here there is no verb after μη — mē (ellipse of ποιησηις τουτο — poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη — mē after ορα — hora (present active imperative of οραω — horaō), a common enough idiom.Fellow-servant (συνδουλος — sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι — sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας — to pneuma tēs prophēteias). Explanatory use of γαρ — gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]

What do the individual words in Luke 3:2 mean?

during [the] high priesthood of Annas and Caiaphas came [the] word of God upon John - of Zechariah son in the wilderness
ἐπὶ ἀρχιερέως Ἅννα καὶ Καϊάφα ἐγένετο ῥῆμα Θεοῦ ἐπὶ Ἰωάννην τὸν Ζαχαρίου υἱὸν ἐν τῇ ἐρήμῳ

ἐπὶ  during 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
ἀρχιερέως  [the]  high  priesthood 
Parse: Noun, Genitive Masculine Singular
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
Ἅννα  of  Annas 
Parse: Noun, Genitive Masculine Singular
Root: Ἅννας  
Sense: high priest of the Jews, elevated to the priesthood by Quirinius the governor of Syria c.
Καϊάφα  Caiaphas 
Parse: Noun, Genitive Masculine Singular
Root: Καϊάφας  
Sense: a high priest of the Jews appointed to that office by Valerius Gratus, governor of Judaea, after removal of Simon, son of Camith, A.
ἐγένετο  came 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
ῥῆμα  [the]  word 
Parse: Noun, Nominative Neuter Singular
Root: ῥῆμα  
Sense: that which is or has been uttered by the living voice, thing spoken, word.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐπὶ  upon 
Parse: Preposition
Root: ἐπί  
Sense: upon, on, at, by, before.
Ἰωάννην  John 
Parse: Noun, Accusative Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
τὸν  - 
Parse: Article, Accusative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ζαχαρίου  of  Zechariah 
Parse: Noun, Genitive Masculine Singular
Root: Ζαχαρίας  
Sense: the father of John the Baptist.
υἱὸν  son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.
ἐρήμῳ  wilderness 
Parse: Adjective, Dative Feminine Singular
Root: ἔρημος  
Sense: solitary, lonely, desolate, uninhabited.