Luke 2:36

KJV

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity;

KJV (with Strong's)

And {G2532} there was {G2258} one Anna {G451}, a prophetess {G4398}, the daughter {G2364} of Phanuel {G5323}, of {G1537} the tribe {G5443} of Aser {G768}: she {G3778}{G846} was of a great {G4183}{G1722} age {G2250}{G4260}, and had lived {G2198} with {G3326} an husband {G435} seven {G2033} years {G2094} from {G575} her {G846} virginity {G3932};

Complete Jewish Bible

There was also a prophet named Hannah Bat-P'nu'el, of the tribe of Asher. She was a very old woman -- she had lived with her husband seven years after her marriage

Berean Standard Bible

There was also a prophetess named Anna, the daughter of Phanuel, of the tribe of Asher, who was well along in years. She had been married for seven years,

American Standard Version

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity,

Commentary

### SUMMARY
Luke 2:36 introduces Anna, a venerable prophetess from the tribe of Asher, characterized by her advanced age and a life marked by a brief marriage of seven years followed by decades of faithful widowhood. Her appearance in the Temple narrative, immediately after Simeon's prophecy, highlights her role as a divinely appointed witness to the infant Jesus, underscoring the themes of profound devotion, spiritual insight, and the long-awaited fulfillment of Israel's Messianic hopes.

### CONTEXT
* **Literary Context:** Luke 2:36 is strategically placed within the narrative of Jesus's presentation in the Jerusalem Temple, a pivotal moment that follows the accounts of His birth and circumcision. It directly succeeds the profound encounter between Simeon and the Holy Family, detailed in [Luke 2:25-35](/luke/2-25-35 "Simeon's Prophecy and Blessing Over Jesus"). The introduction of Anna, another devout and Spirit-led individual, serves to reinforce the divine recognition of Jesus's identity as the Messiah. Her testimony, which immediately follows in [Luke 2:37-38](/luke/2-37-38 "Anna's Devotion and Proclamation of Jesus"), provides a second, independent witness to the child's significance, a principle highly valued in Jewish legal tradition (cf. [Deuteronomy 19:15](/deuteronomy/19-15 "Law of Two or Three Witnesses")). Together, Simeon and Anna embody the faithful remnant of Israel who had patiently awaited the "consolation" and "redemption" promised by God, thus validating Jesus's arrival through the eyes of those most spiritually attuned.
* **Historical & Cultural Context:** The setting is the Second Temple in Jerusalem, the spiritual and cultural heart of Judaism during the Roman occupation. Jewish families, in accordance with the Mosaic Law (specifically [Leviticus 12](/leviticus/12 "Laws for Purification After Childbirth")), were required to present their firstborn sons and offer purification sacrifices forty days after birth. This context explains Jesus's presence in the Temple. At this time, Israel was under foreign domination, fostering a widespread, though often nationalistic, expectation of a Messiah who would deliver them. Anna's tribal affiliation, "Aser" (Asher), is noteworthy. Asher was one of the northern tribes, often associated with the "lost tribes" after the Assyrian exile (722 BC). Her presence in Jerusalem indicates that not all members of these tribes were entirely lost, and that faithful individuals from across the twelve tribes continued to participate in the nation's spiritual life, awaiting God's promises.
* **Key Themes:** This verse significantly contributes to several prominent themes in Luke's Gospel. Firstly, it highlights the theme of **divine revelation and recognition**, as God sovereignly orchestrates encounters where devout individuals, guided by the Holy Spirit, identify the Messiah. Anna's designation as a "prophetess" underscores God's active communication with His people, even in an era often perceived as a period of prophetic silence. Secondly, her advanced age and long widowhood speak to the theme of **persevering faith and steadfast devotion**. Her life exemplifies how a profound commitment to God can endure through personal loss and the passage of time, culminating in the ultimate reward of witnessing God's faithfulness. Lastly, the mention of her tribe, Asher, subtly reinforces the theme of **God's faithfulness to all Israel**, suggesting that God's redemptive plan encompasses all twelve tribes, not just Judah, and points toward the future restoration and unity of His people, as envisioned in prophecies like [Isaiah 11:11-12](/isaiah/11-11-12 "Gathering of Israel from the Nations").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **prophetess (Greek, _prophētis'_):** (G4398) This noun specifically denotes a female prophet, an inspired woman who speaks forth divine revelation. Luke's immediate identification of Anna as a "prophetess" is highly significant, placing her in a rare but distinguished lineage of women like Miriam ([Exodus 15:20](/exodus/15-20 "Miriam's Prophecy")) and Huldah ([2 Kings 22:14](/2_kings/22-14 "Huldah's Prophecy")). This title signifies that she was not merely a devout woman, but one who received direct messages from God and was empowered to declare His truth, lending considerable authority to her subsequent testimony about Jesus.
* **age (Greek, _hēméra'_):** (G2250) While literally meaning "day," in this context, when combined with "great" (G4183, _polýs_), it signifies an advanced period of life, referring to her "great age" or "many days." This emphasizes Anna's longevity and the considerable span of time she had dedicated to her spiritual walk. Her advanced years underscore her seasoned wisdom and enduring faithfulness, making her a venerable figure whose testimony carries significant weight.
* **lived (Greek, _záō'_):** (G2198) A primary verb meaning "to live," literally or figuratively. Here, it describes the duration of her marriage, emphasizing that she "had lived" with her husband for seven years. This word choice highlights the reality of her earthly existence and the specific, relatively short period of her married life, setting the stage for the subsequent description of her much longer period of widowhood and profound, uninterrupted devotion to God in the Temple.

#### Verse Breakdown
* **"And there was one Anna, a prophetess,"**: This clause introduces a new character into the Temple narrative, immediately identifying her by name and by her spiritual gift. The designation "prophetess" is crucial, signaling that Anna is a woman of divine inspiration and authority, paralleling Simeon's Spirit-filled role and preparing the reader for her subsequent recognition of the Messiah.
* **"the daughter of Phanuel, of the tribe of Aser:"**: This part provides her lineage and tribal affiliation, grounding her historically within Israel. Phanuel (meaning "face of God") is her father, and Asher (Aser) is her tribe. The mention of Asher, one of the northern tribes often associated with dispersion after the Assyrian exile, is significant, subtly indicating that God's redemptive plan encompasses all of Israel, even those seemingly lost or marginalized.
* **"she was of a great age,"**: This clause emphasizes Anna's advanced years, highlighting her longevity. This detail is not merely biographical; it underscores the depth of her experience, the duration of her steadfast faith, and the long period of waiting she endured before witnessing the fulfillment of God's promises.
* **"and had lived with an husband seven years from her virginity;"**: This final clause provides a poignant detail about her marital history. It specifies that her marriage lasted only seven years, beginning from her virginity (i.e., from the outset of her adult life). This brief period of marriage contrasts sharply with her subsequent long widowhood, which, as the following verse reveals, she dedicated entirely to continuous worship and service in the Temple, shaping her into a figure of profound spiritual commitment.

#### Literary Devices
Luke's concise yet impactful introduction of Anna in [Luke 2:36](/luke/2-36 "Luke 2:36 - Introduction of Anna") employs several literary devices to convey her significance. The immediate designation of Anna as a "prophetess" serves as a powerful form of **Characterization**, instantly establishing her spiritual authority and divine connection, while also functioning as **Foreshadowing** for her subsequent prophetic pronouncements about Jesus. The inclusion of her father's name, Phanuel, and her tribal affiliation, Asher, adds a layer of **Verisimilitude**, grounding her firmly in Israelite history and lending authenticity to her account. This specific lineage also carries **Symbolism**, subtly reminding the audience of the continuity of all twelve tribes within God's redemptive plan, even those often considered dispersed. Furthermore, the precise numerical detail of her marriage—"seven years from her virginity"—combined with the mention of her "great age," creates a vivid and poignant image, using **Specific Detail** to highlight her life's trajectory and the profound dedication that emerged from her early widowhood. This detail also sets up a powerful **Contrast** between her brief married life and her extensive period of consecrated service.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 2:36 introduces Anna as a profound theological figure, embodying the enduring hope and patient expectation of Israel for its Messiah. Her identity as a prophetess, combined with her advanced age and long widowhood, underscores God's consistent use of faithful individuals, regardless of their social standing or life circumstances, to bear witness to His redemptive plan. She represents the devout remnant of Israel, whose patient expectation of the Messiah was finally realized in the infant Jesus. Her life of continuous worship and anticipation, as further detailed in the subsequent verse, serves as a testament to the enduring nature of faith and the certainty of God's promises, demonstrating that true spiritual readiness involves a lifetime of seeking God's face. Anna's story affirms that God remembers His covenant people and fulfills His promises in His perfect timing.

* [Exodus 15:20](/exodus/15-20 "Miriam, the Prophetess, Leads Worship") - Miriam, the sister of Moses and Aaron, is called a prophetess, leading the women in worship after the crossing of the Red Sea, demonstrating God's use of women in prophetic roles in the Old Testament.
* [2 Kings 22:14](/2_kings/22-14 "Huldah, the Prophetess, Consulted by King Josiah") - Huldah, a prophetess living in Jerusalem, is consulted by King Josiah and delivers a message from the Lord, further affirming the presence and authority of female prophets in Israel.
* [Acts 2:17-18](/acts/2-17-18 "Prophecy of the Spirit Poured Out on All Flesh") - Peter, quoting Joel, prophesies that in the last days, God will pour out His Spirit on all flesh, and "your sons and your daughters shall prophesy," indicating the continuation and expansion of prophetic gifts to both men and women in the New Covenant era.

### REFLECTION AND APPLICATION
Anna's life, though briefly described in Luke 2:36, offers a profound model of faithful perseverance and dedicated service that resonates deeply with believers today. Her many years of widowhood, rather than leading to despair or isolation, were transformed into a continuous act of worship and anticipation within the Temple. This narrative challenges us to consider how we respond to life's losses, periods of waiting, or unfulfilled expectations. Are we, like Anna, cultivating a spirit of devotion that deepens with age and experience, or do we allow circumstances to diminish our hope and commitment? Her example reminds us that true spiritual vitality is not dependent on youth, marital status, or worldly success, but on a heart fully committed to God. It calls us to a life of sustained prayer, worship, and active expectation, recognizing that God is always at work, even when His plans unfold slowly and require long periods of patient waiting. Anna's readiness to recognize and proclaim the Messiah, after decades of faithful service, inspires us to remain vigilant and responsive to God's presence in our own lives, and to be prepared to share His truth when He reveals it to us.

#### Questions for Reflection
* **How does Anna's long life of devotion, particularly her widowhood and service in the Temple, challenge my own understanding of perseverance in faith and worship?**
* **In what ways can I cultivate a spirit of active anticipation for God's work in my life and in the world, similar to Anna's expectation of the Messiah?**
* **What does Anna's role as a prophetess, an elderly woman from a historically dispersed tribe, teach me about God's ability to use anyone, regardless of age, gender, or social standing, for His divine purposes?**

### FAQ
**Was Anna a real historical figure, or a symbolic character?**

Answer: Anna is presented by Luke as a real historical figure, much like Simeon. Luke's Gospel is renowned for its meticulous attention to historical detail, often including specific names, lineages, and geographical locations. The precise mention of her father Phanuel, her tribe Asher, her advanced age, and her specific marital history all lend strong credence to her historicity. She is not merely a symbolic character but a tangible, Spirit-led witness to the arrival of the Messiah, firmly rooted in the historical and cultural context of first-century Judaism. Her inclusion, alongside Simeon, serves to authenticate the divine recognition of Jesus by devout individuals within Israel.

**Why is Anna's tribe, Asher, specifically mentioned?**

Answer: The mention of Anna's tribe, Asher, is significant for several reasons. Historically, the northern tribes, including Asher, were largely dispersed after the Assyrian conquest in 722 BC. Their presence in Judea, particularly Jerusalem, indicates that remnants of these tribes maintained their identity and continued to participate in the religious life of Israel, demonstrating a continuity of the twelve tribes. Theologically, it underscores the inclusivity of God's redemptive plan, showing that the Messiah's arrival was a fulfillment of promises not just for Judah, but for all twelve tribes of Israel. It subtly reinforces the hope for the reunification of all Israel, a theme found in prophetic passages like [Ezekiel 37:21-22](/ezekiel/37-21-22 "Prophecy of Unified Israel"). Anna's tribal identity thus connects the Messianic hope to the broader scope of God's covenant with His entire people.

### CHRIST-CENTERED FULFILLMENT
Anna, the aged prophetess, stands as a poignant figure of Christ-centered fulfillment, representing the culmination of centuries of Israelite expectation for their Messiah. Her life of unwavering devotion in the Temple, characterized by fasting and prayer (as seen in [Luke 2:37](/luke/2-37 "Anna's Continuous Worship")), was a living embodiment of the yearning for God's redemptive intervention, a yearning that found its ultimate answer in the infant Jesus. Just as the Law and the Prophets pointed to Christ, Anna, a prophetess herself, now points directly to Him, recognizing in this humble child the "redemption of Jerusalem" (as mentioned in [Luke 2:38](/luke/2-38 "Anna's Proclamation of Redemption")). Her testimony, alongside Simeon's, validates Jesus's identity not merely as a great teacher or prophet, but as the long-awaited Christ, the fulfillment of all Old Testament prophecies concerning a coming deliverer. Her recognition of Jesus as the promised One echoes the truth that Christ is the central figure of salvation history, the one in whom all God's promises find their "Yes" and "Amen" ([2 Corinthians 1:20](/2_corinthians/1-20 "God's Promises are Yes in Christ")). Anna's life, dedicated to waiting for the "Consolation of Israel," finds its complete and glorious resolution in the person of Jesus, who is the true comfort and salvation for all who believe, fulfilling the hope expressed by the prophets (cf. [Isaiah 40:1-2](/isaiah/40-1-2 "Comfort for Israel")). She serves as a powerful reminder that all of Scripture, from the earliest promises to the final revelation, converges on Christ, the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Acts 21:9

And the same man had four daughters, virgins, which did prophesy.

Exodus 15:20

And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.

Job 5:26

Thou shalt come to [thy] grave in a full age, like as a shock of corn cometh in in his season.

Acts 2:18

And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy:

Genesis 30:13

And Leah said, Happy am I, for the daughters will call me blessed: and she called his name Asher.

1 Corinthians 12:1

¶ Now concerning spiritual [gifts], brethren, I would not have you ignorant.

2 Kings 22:14

So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and Asahiah, went unto Huldah the prophetess, the wife of Shallum the son of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt in Jerusalem in the college;) and they communed with her.