Luke 2:38 · Bible study
Luke 2:38 Commentary: Anna’s Prophetic Witness to Redemption
Greek · 10 what the commentators say
Meaning in one sentence
Anna the prophetess gives thanks for the infant Jesus and proclaims redemption to those awaiting Israel's deliverance, complementing Simeon's prophecy in
Research Summary
- Meaning: Anna enters at the precise moment of Simeon’s blessing, gives thanks for the Messiah, and proclaims redemption to the faithful remnant waiting in Jerusalem.
- Key words: anthōmologeito (gave thanks back, reciprocal praise), epistasa (came up, suddenly), laleō (was speaking, imperfect of ongoing action), lutrōsis (redemption, ransom release).
- Main debate: Textual variant between in Jerusalem (geographic location) and the redemption of Jerusalem (spiritual deliverance), and whether Anna’s witness was limited to the temple or extended through the city.
- Theological theme: Messianic fulfillment and prophetic witness from a faithful remnant; gratitude and proclamation as responses to God’s salvation.
- Best use: Preaching or teaching on waiting with hope, the role of elderly believers, and the importance of sharing Christ with those already seeking.
Translation Comparison
BSB Berean Standard Bible 2020
Coming forward at that moment, she gave thanks to God and spoke about the Child to all who were waiting for the redemption of Jerusalem.
WEB World English Bible 2000
Coming up at that very hour, she gave thanks to the Lord, and spoke of him to all those who were looking for redemption in Jerusalem.
KJV King James Version 1769
And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem.
ASV American Standard Version 1901
And coming up at that very hour she gave thanks unto God, and spake of him to all them that were looking for the redemption of Jerusalem.
YLT Young's Literal Translation 1898
and she, at that hour, having come in, was confessing, likewise, to the Lord, and was speaking concerning him, to all those looking for redemption in Jerusalem.
Darby Darby Bible 1890
and she coming up the same hour gave praise to the Lord, and spoke of him to all those who waited for redemption in Jerusalem.
Douay-Rheims Douay-Rheims Bible 1899
Now she, at the same hour, coming in, confessed to the Lord: and spoke of him to all that looked for the redemption of Israel.
Translations in other languages (10 available)
Y ésta, sobreviniendo en la misma hora, juntamente confesaba al Señor, y hablaba de él á todos los que esperaban la redención en Jerusalem.
E ela veio na mesma hora; ela agradeci a Deus, e falava dele a todos os que esperavam a redenção de Jerusalém.
Étant survenue, elle aussi, à cette même heure, elle louait Dieu, et elle parlait de Jésus à tous ceux qui attendaient la délivrance de Jérusalem.
Die trat auch hinzu zu derselben Stunde und pries den HERRN und redete von ihm zu allen, die da auf die Erlösung zu Jerusalem warteten.
En deze, te dierzelfder ure daarbij komende, heeft insgelijks den Heere beleden, en sprak van Hem tot allen, die de verlossing in Jeruzalem verwachtten.
Sopraggiunta in quell’istessa ora, lodava anch’ella Iddio e parlava del bambino a tutti quelli che aspettavano la redenzione di Gerusalemme.
Ta też onejże godziny nadszedłszy, wyznawała Pana, i mówiła o nim wszystkim, którzy oczekiwali odkupienia w Jeruzalemie.
И она в то время, подойдя, славила Господа и говорила о Нем всем, ожидавшим избавления в Иерусалиме.
正當那 時，她進前來 稱謝 神， 將 孩子 的事對一切 盼望 耶路撒冷 得救贖 的人講說。
And coming up at that time, she gave praise to God, talking of him to all those who were waiting for the freeing of Jerusalem.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Luke 2:38
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree Anna arrived at the exact moment Simeon held Jesus (Clarke, Gill). The Greek verb anthomologeito carries a sense of mutual acknowledgment: she was giving thanks back for the gift of the Redeemer (Vincent). Calvin notes the small number of the godly who actually cherished this expectation, while Wesley adds that the fulfillment of Daniel's weeks had quickened pious hope. Clarke calls Anna one of the first publishers of the Gospel. The textual variation between in Jerusalem and the redemption of Jerusalem (Vincent, Cambridge) does not alter the central fact: Anna proclaimed the infant as the long-awaited redemption to those who were ready to receive it.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Geographic vs. spiritual redemption: Textual variation between 'in Jerusalem' (focus on the city as location) and 'of Jerusalem' (the redemption of God’s people, paralleling 'consolation of Israel' in v.25).
- Scope of Anna’s audience: Some interpret 'all those looking' as a large temple gathering; Calvin views it as a small circle of the godly, noting the scarcity of true faith in that period.
What is clear: Anna gave thanks to God for Jesus as the Messiah and proclaimed him as the long-awaited redemption to those who were faithfully expecting it.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Anna’s method of witness | She spoke of the child to those waiting for redemption. | Clarke suggests she traveled house to house testifying; Vincent argues she spoke only within the temple to those present. |
| Redemption terminology | λυτρωσις denotes spiritual deliverance through a ransom. | Some traditions emphasize national restoration for Israel, while others interpret it as personal salvation from sin; both are seen in the broader Lukan context. |
| Identity of those waiting | They were pious Jews anticipating the Messiah. | Calvin describes them as a small number of the godly, while others see a larger group assembling in the temple courts at the hour of prayer. |
| Textual reading of location | The core message, Anna’s proclamation of redemption, is not affected by the variant. | The earliest manuscripts omit the preposition en, reading the redemption of Jerusalem, while later copies and translations have in Jerusalem or in Israel. |
Historical & Cultural Context
Anna appears in the narrative of Jesus' presentation at the temple, forty days after his birth (Luke 2:22-24). She is identified as a prophetess from the tribe of Asher, one of the ten lost northern tribes, and had been a widow for eighty-four years after only seven years of marriage. Luke emphasizes that she never left the temple, serving God night and day with fastings and prayers. The temple courts were a gathering place for the devout, especially at hours of prayer, and Anna would have been well known among the faithful who came there. The phrase looking for redemption reflects a hope rooted in Old Testament promises, especially Isaiah 40-66 and Daniel 9, of a deliverance that would come through a Messiah. The Greek word lutrōsis (redemption) refers to a ransom or atonement release, not merely political freedom, as Clarke notes. This expectation was particularly acute because Daniel's seventy weeks were understood to be near completion (Wesley). There is debate about whether Anna spoke only to those present in the temple at that hour (Vincent) or whether she later went from house to house through the city testifying (Clarke). Either way, her message was consistent: this child is the redemption they had been waiting for. Her witness underscores that even among a corrupt religious establishment, a remnant remained faithful.
Textual Notes
The consulted sources note two main textual variants. First, many early manuscripts omit the preposition εν (en, in), giving the reading the redemption of Jerusalem (ASV, BSB; supported by Vincent and the Cambridge Bible). Second, some manuscripts and versions read Israel instead of Jerusalem (Clarke mentions the Syriac, Arabic, Ethiopic, Persic, and the Vulgate margin). The UBS-4 text prefers the redemption of Jerusalem. The meaning remains close to Simeon’s consolation of Israel in verse 25 (Vincent). No other significant variants are noted in the supplied sources.
Reception History
Anna has been remembered in Christian tradition as a model of patient faith in old age. Early church writers saw her as an example of the devout widow (1 Timothy 5). Medieval art often includes her with a scroll representing her prophecy. Reformation-era commentators like Calvin and Wesley pointed to her as encouragement for the aged to continue praising God and testifying to Christ. Clarke calls her one of the first publishers of the Gospel. In modern preaching, she is lifted up as a witness that the Holy Spirit pours out prophetic gifts on all believers, fulfilling Joel 2:28-32. Her brief but powerful appearance continues to inspire those who wait faithfully for God’s salvation.
Preaching This Verse
Three-point outline
- Divine Timing, God’s perfect hour
Anna came up at that very hour, not by chance but by the Spirit’s direction, showing that God orchestrates moments of revelation for those who are alert. - Prophetic Gratitude, returning thanks
She gave thanks likewise, echoing Simeon’s praise. Her response to seeing the Messiah was immediate worship, modeling how recognition of God’s gift leads to thanksgiving. - Spreading the News, speaking of redemption
She spoke of the child to all who were looking for redemption. Her words were specific to her audience, those already hoping, calling them to see fulfillment in Jesus.
Five-point outline
- Anna’s devoted life, A prophetess, widow, constant temple worshiper, fasting and praying for decades.
- Her encounter with Jesus, She came at the exact moment the parents presented the child.
- Her response, She gave thanks to God, publicly acknowledging the gift.
- Her prophetic voice, She spoke of the child, proclaiming redemption to those waiting.
- Her legacy, She is the first recorded person to proclaim Jesus after his birth to the community of faith.
Illustration hooks
- Waiting in a hospital room for a diagnosis; the moment you hear good news, you want to tell the others in the waiting area.
- An elderly church member who has prayed for revival for years and suddenly sees an answer in a younger generation.
- A group of friends who have been praying for a loved one to return to faith; when it happens, they share the news with everyone who had been praying.
Questions your congregation is asking
- How do I stay faithful during long seasons of waiting for God to act?
- What does genuine thankfulness look like when we recognize God’s work?
- Who are the people around me who are waiting for redemption, and how can I share Jesus with them?
Leading a Discussion
Anna’s brief appearance carries weight. She had spent decades in the temple, and in one moment she became a voice of good news. Her witness reminds us that patient faith prepares us to recognize and proclaim God’s work when it arrives. Use these questions to explore how the group can grow in faithful anticipation.
Discussion questions
- What do we learn about Anna’s character from verses 36-38? What stands out about her devotion?
- Anna gave thanks to God and spoke of the child. Why is gratitude essential before proclamation?
- What does the term redemption (lutrōsis) mean in this context? How does it connect to the Old Testament hope?
- Anna spoke only to those looking for redemption. Why does Luke specify the audience? What does this say about how we share the gospel?
- Compare Anna’s witness with Simeon’s prophecy (verses 29-32). How do they complement each other?
- In what ways might our church community be waiting for something God has promised? How can we encourage one another in that waiting?
- Anna was a prophetess, a woman with a public spiritual voice. How does her example shape our understanding of how God uses all people in his work?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Mark 15:43 | Joseph of Arimathaea, a prominent council member who also himself was looking for God’s Kingdom, came. He boldly went in to Pilate, and asked for Jesus’ body. |
| Luke 1:46 | Mary said, “My soul magnifies the Lord. |
| Luke 1:56 | Mary stayed with her about three months, and then returned to her house. |
| Luke 1:64 | His mouth was opened immediately and his tongue freed, and he spoke, blessing God. |
| Luke 1:66 | All who heard them laid them up in their heart, saying, “What then will this child be?” The hand of the Lord was with him. |
| Luke 1:68 | “Blessed be the Lord, the God of Israel, for he has visited and redeemed his people; |
| Luke 2:25 | Behold, there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was on him. |
| Luke 2:28 | then he received him into his arms and blessed God, and said, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes a textual question: some manuscripts read "Israel" instead of "Jerusalem," which would mean Anna traveled throughout the land proclaiming Christ. He presents her as one of the first Gospel publishers, going house to house in Jerusalem to speak of redemption to those who were awaiting it.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that Luke records Anna's praise to encourage believers to join together in singing God's praises. He also notes that Anna spoke only to those already looking for redemption, which shows how few people actually cherished that hope in their hearts.
Cambridge Bible for Schools and Colleges Anglican 1880
that looked for redemption ] See Luk_24:21 ; Mar_15:43 ; 1 Co_1:7 ; Tit_2:13 ; Heb_9:28 . See Excursus VII. in Jerusalem ] The readings vary. Perhaps it should be for the redemption of Jerusalem .
Geneva Bible Notes Reformed 1599
Anna arrived at the very moment Simeon was blessing the child, and she too gave thanks to God. Her distinctive act was speaking about Jesus to everyone in Jerusalem who was waiting for redemption.
Gill's Exposition of the Bible Baptist 1748
Gill notes that Anna did not speak to everyone she met, but specifically to those in Jerusalem who were actively longing for the Messiah and redemption. He also explains that "redemption" here means the Redeemer himself, and that some ancient versions read "the redemption of Jerusalem" or "of Israel," referring to spiritual Israel, the church.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights Anna's precise timing: she presents herself just as Simeon finishes speaking, ready to take up his testimony in turn. Her words to those awaiting redemption effectively declare that all their expectations are fulfilled in this child.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points out that even in Christ's deepest humiliation, God provided honor to balance it. In the temple, Simeon and Anna recognized and praised him, showing that his lowly appearance was accompanied by divine testimony and the homage of faithful witnesses who saw beyond his humble state.
Vincent's Word Studies Evangelical 1887
Vincent observes that Anna's thanksgiving is mutual; the Greek verb implies returning thanks for a gift received. Her words, spoken to devout temple-goers awaiting the Messiah, were a private exchange among believers, not a public proclamation. He also notes the best manuscripts read "the redemption of Jerusalem."
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley connects Simeon and Anna's hopeful waiting to the fulfillment of Daniel's prophetic timeline, noting that the scepter was departing Judah and the spirit of prophecy had revived. He urges elderly believers to follow this example: spend their remaining days praising Christ and passing on their faith to those who will keep waiting for God's salvation.