Joachim then Epiph., Hæres. 79. took to wife that revered and praiseworthy woman, Anna. But just as the earlier Anna 1 Sam. i. 2., who was barren, bore Samuel by prayer and by promise, so also this Anna by supplication and promise from God bare the Mother of God in order that she might not even in this be behind the matrons of fame Greg. Nyss., Orat. in nativ. Dom.: Eustath. in Hexaëm.. Accordingly it was grace (for this is the interpretation of Anna) that bore the lady: (for she became truly the Lady of all created things in becoming the Mother of the Creator). Further, Joachim Epiph., Hæres. 79. was born in the house of the Probatica τῆς προβατικῆς, the Sheep-gate., and was brought up to the temple. Then planted in the House of God and increased by the Spirit, like a fruitful olive tree, she became the home of every virtue, turning her mind away from every secular and carnal desire, and thus keeping her soul as well as her body virginal, as was meet for her who was to receive God into her bosom: for as He is holy, He finds rest among the holy Ps. xviii. 25, 26.. Thus, therefore, she strove after holiness, and was declared a holy and wonderful temple fit for the most high God.