cause a division in the Jewish world. The piercing of the soul of Miriam will come when she beholds her son
hanging on the crucifixion stake. But, through that death and subsequent resurrection, the thoughts of many
hearts will be revealed.
―(36) 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; (37) And she was a widow of about
fourscore and four years, which departed not from the temple, but served God with fastings and
prayers night and day. (38) 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‖. The second encounter is with a
prophetess named Anna. She, we are told, is of the tribe of Asher. Now, there is a popular concept about the
―Ten Lost Tribes of Israel‖. When Sargon came against the ten northern tribes and took them captive, it is a
very real possibility that a small number of refugees from possibly all ten tribes—or at least some—fled to
Judah to escape capture. When the tribes of Benjamin and Judah were taken captive to Babylon, more than
likely a small number of representatives from all twelve tribes were there. Here we find that Anna is a
member of the tribe of Asher, one of the so-called ―ten lost tribes‖, and she is hardly lost. When the Jews
returned from the Babylonian Captivity, it is very probable that they returned with members of all or at least
some of the twelve tribes. If a member of one of the ten is present, it is a very real possibility that the other
nine had representation there, also.
The text further states that by this time she was of great age, having lived with a husband for only seven
years before becoming widowed. After her husband‘s death, she lived another eighty-four years, for a total of
ninety-one years. She would have normally married at somewhere between the ages of twelve to fifteen.
This means that she is approximately 103-105 years old. She is indeed a matriarch of Israel, a lady greatly
respected in her community. Here we see the principle of ―two witnesses‖ at work, and what two witnesses
they are, Simeon and Anna once again, according to the Tanach pattern: ―One witness shall not rise up
against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at
the mouth of three witnesses, shall the matter be established‖. (Deut 19:15)
―(38) 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‖. Like Simeon, Anna also recognised this month old boy as being the
Person of the Messiah and rejoiced greatly. She was finally free to leave the Temple compound and went out
to tell everyone that the Messiah had been born and that she had seen Him.
For today:
Having a relationship with YHWH means giving, too, not just receiving. And the Torah tells just what to give.
Got children? Be a proud father and sacrifice your first-born son. Don‘t jump – no horror involved.
―Sacrificing‖ Junior just means giving him an awesome, life-long education. Positive Law 79, Exod 13:2 –
―Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of
man and of beast: it is mine‖. It requires him to grow up/work/live to serve YHWH – to live a deep spiritual
life. Redemption of the first-born son is an act of gratitude and humility.
The child is redeemed by paying the modern equivalent of five shekels, via coins or in some traditions,
objects of value to a kohen, a descendant of Aaron the priest. Dad rents five fine silver coins of a minimum
carat/weight with which to ―ransom‖ his son from the kohen. He invites friends and family to his home, shul
(school) or favourite social hall and brings Baby along. Kohen stands by. Dad approaches kohen bearing
Baby and coins, formally informs him that his wife bore him ―this child‖, and kohen queries: ―Which do you
prefer: your first-born son, or the five silver coins?‖ Dad‘s response is obvious, hopefully. He must verbalise
it. As he hands over the silver, he recites the Pidyon HaBen blessing. (Today, the Bank of Israel has minted
special coins for use in this ritual.) Son is redeemed, everyone happily sits down to celebrate and eat, and
the kohen traditionally drinks a cup of wine. And the ―Law‖ lives on.
The ceremony is only performed for the first child of a mother who has "broken the womb‖. A child delivered
by caesarean section or the child of a woman who has miscarried would not be redeemed.
Many Jews will say: ―Today, no Temple, no apprenticeship‖, but no expiration date on the Torah either.
Junior is still Kohen property. Positive Law 80, Exod 22:29 - On Redeeming the First-born of man,
Pidyon ha-ben Num 18:15 is his ticket home. Pidyon HaBen still happens. (Details regarding this ritual were
laid down in the Mishnah, in a tractate entitled Bekhorot, "first-borns‖.)
Interesting:
It is interesting to note that the ritual of ―Pidyon HaBen‖ was not being performed by Yochanan‘s (John‘s)
parents. The reason is that both Elizabeth and Zacharias were descendants of the tribe of Levi, and this
ritual does not apply.