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;
YLT: And there was Anna, a prophetess, daughter of Phanuel, of the tribe of Asher, she was much advanced in days, having lived with an husband seven years from her virginity,
Darby: And there was a prophetess, Anna, daughter of Phanuel, of the tribe of Asher, who was far advanced in years, having lived with her husband seven years from her virginity,
ASV: 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,
| ἦν | there was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| Ἅννα | Anna |
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Parse: Noun, Nominative Feminine Singular Root: Ἅννα Sense: A prophetess in Jerusalem at the time of the Lord’s presentation in the Temple. |
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| προφῆτις | a prophetess |
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Parse: Noun, Nominative Feminine Singular Root: προφῆτις Sense: a prophetess. |
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| θυγάτηρ | daughter |
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Parse: Noun, Nominative Feminine Singular Root: θυγάτηρ Sense: a daughter. |
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| Φανουήλ | of Phanuel |
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Parse: Noun, Genitive Masculine Singular Root: Φανουήλ Sense: the father of Anna, the prophetess of the tribe of Asher. |
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| φυλῆς | [the] tribe |
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Parse: Noun, Genitive Feminine Singular Root: φυλή Sense: a tribe. |
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| Ἀσήρ | of Asher |
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Parse: Noun, Genitive Masculine Singular Root: Ἀσήρ Sense: the eighth son of Jacob. |
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| αὕτη | she |
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Parse: Personal / Possessive Pronoun, Nominative Feminine Singular Root: οὗτος Sense: this. |
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| προβεβηκυῖα | being advanced |
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Parse: Verb, Perfect Participle Active, Nominative Feminine Singular Root: προβαίνω Sense: to go forwards, go on. |
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| ἡμέραις | years |
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Parse: Noun, Dative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| πολλαῖς | great |
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Parse: Adjective, Dative Feminine Plural Root: πολύς Sense: many, much, large. |
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| ζήσασα | having lived |
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Parse: Verb, Aorist Participle Active, Nominative Feminine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
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| ἀνδρὸς | a husband |
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Parse: Noun, Genitive Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| ἔτη | years |
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Parse: Noun, Accusative Neuter Plural Root: ἔτος Sense: year. |
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| ἑπτὰ | seven |
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Parse: Adjective, Accusative Neuter Plural Root: ἑπτά Sense: seven. |
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| παρθενίας | marriage |
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Parse: Noun, Genitive Feminine Singular Root: παρθενία Sense: virginity. |
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| αὐτῆς | of herself |
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Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Luke 2:36
The word προπητις prophētis occurs in the N.T. only here and Revelation 2:20. In old Greek writers it means a woman who interprets oracles. The long parenthesis into Luke 2:37 tells of her great age. Montefiore makes it 106 as she was 15 when married, married 7 years, a widow 84. [source]
Only here and Revelation 2:20. [source]
That tribe was celebrated in tradition for the beauty of its women, and their fitness to be wedded to high-priests or kings. [source]
Lit., advanced in many days. [source]
Reverse Greek Commentary Search for Luke 2:36
Imperfect middle of κοπτω koptō to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. “In the Gospels there is no instance of a woman being hostile to Christ” (Plummer). Luke‘s Gospel is appropriately called the Gospel of Womanhood (1:39-56; Luke 2:36-38; Luke 7:11-15, Luke 7:37-50; Luke 8:1-3; Luke 10:38-42; Luke 11:27; Luke 13:11-16).Lamented (ετρηνουν ethrēnoun). Imperfect active of τρηνεω thrēneō old verb from τρεομαι threomai to cry aloud, lament. [source]
Future active indicative of εκχεω ekcheō This future like εδομαι edomai and πιομαι piomai is without tense sign, probably like the present in the futuristic sense (Robertson, Grammar, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had εκχευσω ekcheusō This verb means to pour out. Of my Spirit (απο του πνευματος apo tou pneumatos). This use of απο apo (of) is either because of the variety in the manifestations of the Spirit (1 Corinthians 12) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: “I will pour out my Spirit” without the partitive idea in the lxx. And your daughters Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις horaseis). Late word for the more common οραμα horama both from οραω horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω enupniaz from ενυπνιος enupnios Intensive particle γε ge added to και kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Anna is called a prophetess in Luke 2:36 and the daughters of Philip prophesy (Acts 21:9) and Acts 2:18 (handmaidens). See also 1 Corinthians 11:5 Visions (ορασεις horaseis). Late word for the more common οραμα horama both from οραω horaō to see. In Revelation 4:3 it means appearance, but in Revelation 9:17 as here an ecstatic revelation or vision. Dream dreams Shall dream with (instrumental case) dreams. First future passive of ενυπνιαζω enupniaz from ενυπνιος enupnios Intensive particle γε ge added to και kai (and), an emphatic addition (=Hebrew vegam). Servants Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. 1 Corinthians 1:26-31). But the word “prophesy” here is not in the lxx (or the Hebrew). [source]
Not necessarily an “order” of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. Acts 19:6) and was put by Paul above the other gifts like tongues (1 Corinthians 14:1-33). The prophecy of Joel (Joel 2:28.) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Luke 8:1-3,2). Paul in 1 Corinthians 11:5 gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in 1 Corinthians 14:34-40; 1 Timothy 2:8-15 which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke 2:36) besides the inspired hymns of Elizabeth (Luke 1:42-45) and of Mary (Luke 1:46-55). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (1714080352_85 for instance) before this incident. [source]
Nominative articular participle of λεγω legō in apposition with the accusative γυναικα gunaika like ο μαρτυς ho martus in apposition with Αντιπας Antipas in Revelation 2:13. Προπητις Prophētis is an old word, feminine form for προπητης prophētēs in N.T. only here and Luke 2:36 (Anna), two extremes surely. See Acts 21:9 for the daughters of Philip who prophesied. [source]
Symbolical name for some prominent woman in the church in Thyatira, like the infamous wife of Ahab who was guilty of whoredom and witchcraft (1 Kings 16:31; 2 Kings 9:22) and who sought to drive out the worship of God from Israel. Some MSS. here (A Q 40 min.s) have σου sou (thy wife, thy woman Ramsay makes it), but surely Aleph C P rightly reject σου sou Otherwise she is the pastor‘s wife!Which calleth herself a prophetess (η λεγουσα εαυτην προπητιν hē legousa heautēn prophētin). Nominative articular participle of λεγω legō in apposition with the accusative γυναικα gunaika like ο μαρτυς ho martus in apposition with Αντιπας Antipas in Revelation 2:13. Προπητις Prophētis is an old word, feminine form for προπητης prophētēs in N.T. only here and Luke 2:36 (Anna), two extremes surely. See Acts 21:9 for the daughters of Philip who prophesied.And she teacheth and seduceth A resolution of the participles (διδασκουσα και πλανωσα didaskousa kai planōsa) into finite verbs (present active indicatives) as in Revelation 1:5. This woman was not a real prophetess, but a false one with loud claims and loose living. One is puzzled to know how such a woman had so much shrewdness and sex-appeal as to lead astray the servants of God in that church. The church tolerated the Nicolaitans and this leader whose primary object was sexual immorality (Charles) and became too much involved with her to handle the heresy. [source]