ANNA OF THE TRIBE OF ASHER (LUKE 2:36-38)
Luke's statement that Anna, a resident of Jerusalem, was a member of the tribe of Asher, has puzzled commentators. This article discusses where members of the tribe of Asher might be expected to be found in the late Second Temple period, and offers evidence that competent contemporary readers o...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Peeters
1997
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| In: |
Revue biblique
Year: 1997, Volume: 104, Issue: 2, Pages: 161-191 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| 520 | |a Luke's statement that Anna, a resident of Jerusalem, was a member of the tribe of Asher, has puzzled commentators. This article discusses where members of the tribe of Asher might be expected to be found in the late Second Temple period, and offers evidence that competent contemporary readers of Luke would most probably think that Anna was a returnee from the exile of the northern tribes in Media, comparable with the historical figure of Rabbi Nahum the Mede. Such a returnee, whose temple-centred piety and eschatological hope correspond closely to the theology which the book of Tobit associates with the Median diaspora, is an entirely credible character in the setting of pre-70 Jerusalem. Her membership of one of the northern tribes is a not insignificant element in Luke's portrayal of the context of messianic hopes in which his story of Jesus begins. But a full appreciation of the significance of the names of Anna and her father Phanuel, which can be linked with the book of Tobit and paralleled by the case of Nahum the Mede, suggests that Anna and Phanuel are not only historically credible, but also historically factual persons. L'affirmation par Luc que Anne, une habitante de Jérusalem, était de la tribu d'Asher, a intrigué les commentateurs. Cet article se demande d'où pouvait-on s'attendre à ce que proviennent les membres de la tribu d'Asher vers la fin de la période du second Temple. Les lecteurs lettrés contemporains de Luc devaient penser que Anne était une réfugiée des tribus du Nord, de retour de Médie, semblable à la figure historique de Rabbi INahum, le Mède. Un tel personnage, à la piété centrée sur le temple et l'espérance eschatologique, comme la théologie du Uvre de Tobit en lait l'association à la diaspora Mède, est tout à lait crédible dans le contexte de la Jérusalem d'avant 70. Son extraction d'une des tribus du Nord n'est pas un élément insignifiant dans la description que fait Luc du contexte des espoirs messianiques par lequel son histoire de Jésus commence. Une pleine évaluation de la signification des noms de Anne et de son père Phanuel, implique que Anne et Phanuel sont non seulement crédibles, mais aussi des personnages historiques. | ||
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