SIMON
SIMON
1. One of the twelve apostles. See PETER.2. The Canaanite, or Zelotes, one of the twelve apostles. See ZELOTES.3. One of the “brethren” of Jesus, Mat 13:55 Mar 6:3 . He is by some supposed to be the same with the preceding Simon Zelotes. See JAMES 3.4. The Cyrenian, who was compelled to aid in bearing the cross of Jesus, Mat 27:32, probably on account of his known attachment to His cause. He was “the father of Alexander and Rufus,” Mar 15:21 ; and from the cordial salutation of Paul, 1Ch 16:13, it would seem that the family afterwards resided at Rome, and that their labor of love was not forgotten by God.5. A Pharisee, probably at Capernaum, who invited Jesus to dinner at his house, Luk 7:36-50 .6. The leper; that is, who had been a leper; a resident of Bethany, with whom also Jesus supped, Mat 26:6 Mar 14:3 . Compare Joh 12:1-11 .7. The tanner; a disciple who dwelt at Joppa, and in whose house Peter lodged, Mal 9:43 10:6,17,328. The sorcerer of Samaria; often called Simon Magus, that is, the Magician. See SORCERER. This artful impostor, by the aid of some knowledge of philosophy, medicine, physics, and astronomy, acquired an ascendancy over the people of Samaria. But the preaching and miracles of Philip brought great numbers to Christ, and convinced even Simon that a real and great power attended the gospel. He coveted these spiritual gifts of the apostles for selfish end, and sought them by joining the church and afterwards offering to purchase them with money. Peter took the occasion to expose his hypocrisy by a terrible denunciation, Mal 8:9-24 . There are various doubtful traditions as to his subsequent course. The sin of trafficking in spiritual things, called Simony after him, was more odious to Peter than to many whom claimed to be his especial followers.9. The father of Judas Iscariot, Joh 6:71 13:2,26.
Fuente: American Tract Society Bible Dictionary
Simon
(Hebrew: desert)
Name of several people mentioned in the Bible.
Descendant of Juda (1 Paralipomenon 4)
Simon, surnamed Thasi, brother of Judas Machabeus (1 Machabees 2)
Simon of the tribe of Benjamin; governor of the Temple (2 Machabees 3)
Simon who is called Peter, the Apostle (Matthew 4)
Simon the Cananean, the Apostle (Matthew 10)
one of the relatives of Our Lord, identified erroneously with the preceding (Matthew 13)
Simon the leper, a resident of Bethany (Matthew 26)
a Pharisee at whose house the penitent woman washed the feet of Jesus (Luke 7)
Simon the Cyrenean, who helped Our Lord carry the Cross (Matthew 27)
the father of Judas (John 6)
Simon Magus, a magician in the time of the Apostles (Acts 8)
Simon the tanner, a Christian of Joppe, in whose house Peter had the vision commanding him to receive the Gentiles into the faith (Acts 10)
Simon called Niger, a Christian living at Antioch in the time of the Apostles (Acts 13)
New Catholic Dictionary
Fuente: New Catholic Dictionary
Simon
(), a name of frequent occurrence in Jewish history in the post- Babylonian period. We here present those found in the Apocrypha, the New. Test., and Josephus. It is doubtful whether it was borrowed from the Greeks, with whom it was not uncommon, or whether it was a contraction of the Hebrew Shimeon, i.e. SIMEON. That the two names were regarded as identical appears from 1Ma 2:65.
1. SIMON CHOSAMAEUS, a name that erroneously appears in 1Es 9:32, in place of the four names Shimeon, Benjamin, Malluch, and Shemariah of the Hebrew text (Ezr 10:31-32). Chosamaeus is apparently formed by combining the last letter of Malluch with the first part of the following name, Shemariah.
2. Second son of Mattathias and last survivor of the Maccabaean brothers. SEE MACCABEE, 4.
3. Son of Onias, whom he succeeded in the high priesthood (B.C. 302- 293), being himself succeeded by his uncle Eleazar, although he left a son also called Onias (Josephus, Ant. 12, 2, 5; 4, 1, 10). He is generally called Simon the Just. See the following article, No. 6. He is doubtless identical with the son of Onias the high priest ( ), whose, eulogy closes the praise of famous men in the book of Ecclesiasticus (ch 4). SEE ECCLESIASTICUS.
Fritzsche, whose edition of Ecclesiasticus (Exeg. Handb.) appeared in 1860, maintains the common view that the reference is to Simon II, but without bringing forward any new arguments to support it, though he strangely underrates the importance of Simon I (the Just). Without laying undue stress upon the traditions which attached to this name (Herzfeld. Gesch. Isr. 1, 195), it is evident that Simon the Just was popularly regarded as closing a period in Jewish history, as the last teacher of the great synagogue. Yet there is, in fact, a doubt to which Simon the title the Just was given. Herzfeld (1, 377, 378) has endeavored to prove that it belongs to Simon II, and not to Simon I, and in this he is followed by Jost (Gesch. d. Judenth. 1, 95). The later Hebrew authorities, by whose help the question should be settled, are extremely, unsatisfactory and confused (Jost, p. 110, etc.); and it appears better to adhere to the express testimony of Josephus, who identifies Simon I with Simon the Just (Ant. 12, 2, 4, etc.), than to follow the Talmudic traditions, which are notoriously untrustworthy in chronology. The legends are connected with the title, and Herzfeld and Jost both agree in supposing that the reference in Ecclesiasticus is to Simon known as the Just, though they believe this to be Simon II (comp. for the Jewish anecdotes, Raphall, Hist. of Jews, 1, 115-124; Prideaux, Connection, 2, 1).
4. A governor of the Temple in the time of Seleucus Philopator, whose information as to the treasures of the Temple led to the sacrilegious attempt of Heliodorus. (2Ma 3:4, etc.). B.C. 175. After this attempt failed, through the interference of the high priest Onias, Simon accused Onias of conspiracy (4:1, 2), and a bloody feud arose between their two parties (2Ma 3:3). Onias appealed to the king, but nothing is known as to the result or the later history of Simon. Considerable doubt exists as to the exact nature of the office which he held ( , 3:4). Various interpretations are given by Grimm (Exeg. Handb. ad loc.).The chief difficulty lies in the fact that Simon is said to have been of the tribe of Benjamin (2Ma 3:3), while the earlier ruler of the house of God ( [], 1Ch 9:11; 2Ch 31:13; Jer 20:1) seems to have been always a priest, and the captain of the Temple ( , Luk 22:4, with Lightfoot’s note; Act 4:1; Act 5:24; Act 5:26) and the keeper of the treasures (1Ch 26:24; 2Ch 31:12) must have been at least Levites. Herzfeld (Gesch. lsr. 1, 218) conjectures that Benjamin is an error for Minjamin, the head of a priestly house (Neh 12:5; Neh 12:17). In support of this view it may be observed that Menelaus, the usurping high priest, is said to have been a brother of Simon (2Ma 4:23), and no intimation is anywhere given that he was not of priestly descent. At the same time, the corruption (if it exist) dates from an earlier period than the present Greek text, for tribe () could not be used for family (). The various reading (regulation of the market) for (disorder, 2Ma 3:4), which seems to be certainly correct, points to some office in connection with the supply of the sacrifices; and probably Simon was appointed to carry out the design of Seleucus, who (as is stated in the context) had undertaken to defray the cost of them (2Ma 4:3). In this case there would be less difficulty in a Benjamite acting as the agent of a foreign king, even in a matter which concerned the Temple service.
5. A resident of Jerusalem, son of Boethus, a priest of Alexandria, and a person of considerable note, whose daughter Herod the Great married, having first raised her father’s family to sufficient distinction by putting him into the high priesthood in place of Jesus the son of Phabet (Josephus, Ant. 15, 9, 3). B.C. 23. The woman having become involved in the domestic conspiracies of his later reign, he divorced her, and displaced her father in the pontificate by Mattathias the son of Theophilus (ibid. 17, 4, 2). B.C. 5. SEE HIGH PRIEST.
6. A slave of Herod who usurped royalty and committed many atrocities till he was overcome and beheaded by Gratus (Josephus, Ant. 17, 10, 6). B.C. 4.
7. A prophet of the sect of the Essenes who interpreted Archelaus’s dream of the end of his reign (Josephus, Ant. 17, 13, 3). A.D. 6.
8. The father of Judas (q.v.) Iscariot (Joh 6:71; Joh 12:4; Joh 13:2; Joh 13:26). A.D. ante 27.
9. One of the apostles, usually designated Simon Peter (q.v.).
10. Another of the apostles, distinguished from the preceding as the Canaanite, or rather Cananite (Mat 10:4; Mar 3:18), otherwise described as Simon Zelotes (Luk 6:15; Act 1:13). A.D. 27. The latter term (), which is peculiar to Luke, is the Greek equivalent for the Chaldee term () preserved by Matthew and Mark (, as in text. recept., or , as in the Vulg., Cananoeus, and in the best modern editions). Each of these equally points out Simon as belonging to the faction of the Zealots, who were conspicuous for their fierce advocacy of the Mosaic ritual. The supposed references to Canaan (A.V.) or to Cana (Luther’s version) are equally erroneous. SEE CANAANITE. The term appears to have survived the other as the distinctive surname of Simon (Const. Apost. 6, 14; 8, 27). He has been frequently identified with Simon the brother of Jesus, although Eusebius (H.E. 3, 11) clearly distinguishes between the apostles and the relations of Jesus. It is less likely that he was identical with Symeon, the second bishop of Jerusalem, as stated by Sophronius (App. ad Hieron. Catal.). Simon the Canaanite is reported, on the doubtful authority of the Pseudo-Dorotheus and of Nicephorus Callistus, to have preached in Egypt, Cyrene, and Matritania (Burton, Lectures, 1, 333, note), and, on the equally doubtful authority of an annotation preserved in an original copy of the Apostolical Constitutions (8, 27), to have been crucified in Judaea in the region of Domitian.
11. A relative of our Lord, the only undoubted notice of whom occurs in Mat 13:55; Mar 6:3, where, in common with James, Joses, and Judas, he is mentioned as one of the brethren of Jesus. A.D. 28. He has generally been identified with Symeon, who became bishop of Jerusalem after the death of James, A.D. 62 (Euseb. H.E. 3, 11; 4, 22), and who suffered martyrdom in the reign of Trajan at the extreme age of 120 years (Hegesippus, ap. Euseb. H.E. 3, 32) in the year 107, or, according to Burton (Lectures, 2, 17, note), in 104. A very considerable probability also has from early times been attached to the opinion which identifies him with the subject of the preceding paragraph, for in all the lists of the apostles he is named along with James the son of Alphaeus, and Jude or Thaddaeus, But in whatever sense the term brother is accepted a vexed question which has been already amply discussed under BROTHER and JAMES it is clear that neither Eusebius nor the author of the so called Apostolical Constitutions understood Symeon to be the brother of James, nor consequently the brother of the Lord. Eusebius invariably describes James as the brother of Jesus (H.E. 1, 12; 2, 1, al.), but Symeon as the son of Clopas and the cousin of Jesus (3, 11; 4, 22), and the same distinction is made by the other author (Const. Apost. 7, 46).
12. A Pharisee in whose house a penitent woman anointed the head and feet of Jesus (Luk 7:40). A.D. 28.
13. A resident at Bethany, distinguished as the leper, not from his having leprosy at the time when he is mentioned, but at some previous period. It is not improbable that he had been miraculously cured by Jesus. In his house Mary anointed Jesus preparatory to his death and burial (Mat 26:6, etc.; Mar 14:3, etc.; Joh 12:1, etc.). A.D. 29. Lazarus was also present as one of the guests, while Martha served (Joh 12:2). The presence of the brother and his two sisters, together with the active part the latter took in the proceedings, leads to the inference that Simon was related to them; but there is no evidence of this, and we can attach no credit to the statement that he was their father, as reported on Apocryphal authority by Nicephorus (H.E. 1, 27); and still less to the idea that he was the husband of Mary. Simon the leper must not be confounded with the preceding.
14. A Hellenistic Jew, born at Cyrene on the north coast of Africa, who was present at Jerusalem at the time of the crucifixion of Jesus either as an attendant at the feast (Act 2:10) or as one of the numerous settlers at Jerusalem from that place (Act 6:9). A.D. 29. Meeting the procession that conducted Jesus to Golgotha as he was returning from the country, he was pressed into the service (, a military term) to bear the cross (Mat 27:32; Mar 15:21; Luk 23:26) when Jesus himself was unable to bear it any longer (comp. Joh 19:17). Mark describes him as the father of Alexander and Rufus, perhaps because this was the Rufus known to the Roman Christians (Rom 12:13), for whom he more especially wrote. The Basilidian Gnostics believed that Simon suffered in lieu of Jesus (Burton, Lectures, 2, 64).
15. A Samaritan living in the apostolic age, distinguished as a sorcerer or magician from his practice of magical arts (, Act 8:9) A.D. 30 and hence usually designated in later history as Simon Magus. His history is a remarkable one. He was born at Gitton, a village of Samaria (Justin Mart. Apol. 1, 26), identified with the modern Kuryet Jit, near Nablus (Robinson, Bib. Res. 2, 308, note). Some doubt has been thrown on Justin’s, statement from the fact that Josephus (Ant. 20, 7, 2) mentions a reputed magician of the same name and about the same date who was born in Cyprus. It has been suggested that Justin borrowed his information from this source, and mistook Citium, a town of Cyprus, for Gitton. If the writers had respectively used the gentile forms and , the similarity would have favored such an idea. But neither does Josephus mention Citium, nor yet does Justin use the gentile form. It is far more probable that Josephus would be wrong than Justin in any point respecting Samaria. Simon Magus was probably educated at Alexandria (as stated in Clem. Homil. 2, 22), and there became acquainted with the eclectic tenets of the Gnostic school. Either then or subsequently he was a pupil of Dositheus, who preceded him as a teacher of Gnosticism in Samaria, and whom he supplanted with the aid of Cleobius (Const. Apost. 6, 8). He is first introduced to us in the Bible as practicing magical arts in a city of Samaria, perhaps Sychar (Act 8:5; comp. Joh 4:5), and with such success that he was pronounced to be the power of God which is called great (Act 8:10). The A.V. omits the word , and renders the words the great power of God. But this is to lose the whole point of the designation. The Samaritans described the angels as (), i.e. uncreated influences proceeding from God (Gieseler, Eccl. Hist. 1, 48, note 6).
They intended to distinguish Simon from such an order of beings by adding the words which is called great, meaning thereby the source of all power in other words, the Supreme Deity. Simon was recognized as the incarnation of this power. He announced himself as in a special sense some great one (Act 8:9), or, to use his own words (as reported by Jerome, on Mat 24:5), Ego sum sermo Dei, ego sum Speciosus, ego Paracletus, ego Omnipotens, ego omnia Dei. The preaching and miracles of Philip having excited Simon’s observation, he became one of his disciples, and received baptism at his hands. Subsequently he witnessed the effect produced by the imposition of hands as practiced by the apostles Peter and John, and being desirous of acquiring a similar power for himself, he offered a sum of money for it. His object evidently was to apply the power to the prosecution of magical arts. The motive and the means were equally to be reprobated; and his proposition met with a severe denunciation from Peter, followed by a petition on the part of Simon, the tenor of which bespeaks terror, but not penitence (Act 8:9-24).
The memory of his peculiar guilt has been perpetuated in the word simony (q.v.) as applied to all traffic spiritual offices. Simon’s history subsequently to his meeting with Peter is involved in difficulties. Early Church historians depict him as the pertinacious foe of the apostle Peter, whose movements he followed for the purpose of seeking encounters, in which he was signally defeated. In his journeys he was accompanied by a female named Helena, who had previously been a prostitute at Tyre, but who was now elevated to the position of his , or divine intelligence (Justin Mart. Apol. 1, 26; Euseb. H.E. 2, 13). In the , as embodied in Helena’s person, we recognize the dualistic element of Gnosticism derived from the Manichaean system. The Gnostics appear to have recognized the and the as the two original principles from whose junction all beings emanated. Simon and Helena were the incarnations in which these principles resided. Simon’s first encounter with Peter took place at Caesarea Stratonis (according to the Const. Apost. 6, 8), whence he followed the apostle to Rome.
Eusebius makes no mention of this first encounter, but represents Simon’s journey to Rome as following immediately after the interview recorded in Scripture (H.E. 2, 14); but his chronological statements are evidently confused, for in the very same chapter he states that the meeting between the two at Rome took place in the reign of Claudius, some ten years after the events in Samaria. Justin Martyr, with greater consistency, represents Simon as having visited Rome in the reign of Claudius, and omits all notice of an encounter with Peter. His success there was so great that he was deified, and a statue was erected in his honor with the inscription Simoni Deo Sancto (Apol. 1, 26, 56). Justin’s authority has been impugned in respect to this statement on the ground that a tablet was discovered in 1574 on the Tiberina insula, which answers to the locality described by Justin ( ), and bearing an inscription, the first words of which are Semoni Sanco Deo Fidio. This inscription, which really applies to the Sabine Hercules (Sancus Semo), is generally supposed to have been mistaken by Justin in his ignorance of Latin, for one in honor of Simon. Yet the inscription goes on to state the name of the giver and other particulars. Semoni Sanco Deo Fidio sacrum Sex. Pompeius, Sp. F. Col. Mussianus Quinquennalis decus Bidentalis donum dedit. That Justin, a man of literary acquirements, should be unable to translate such an inscription that he should misquote it in an Apology duly prepared at Rome for the eye of a Roman emperor and that the, mistake should be repeated by other early writers whose knowledge of Latin is unquestioned (Irenaeus, Adv. Hoeres. 1, 20; Tertullian, Apol. 13) these assumptions form a series of difficulties in the way of the theory (Salmasius, Ad Spartianum, p. 38; Van Dale, De Oraculis, p. 579; Burton, Heresies of the Apostolic Age, p. 374, etc.). The above statements can be reconciled only by assuming that Simon made two expeditions to Rome the first in the reign of Claudius; the second, in which he encountered Peter, in the reign of Nero about the year 68 (Burton, Lectures, 1, 233, 318); and even this takes for granted the disputed fact of Peter’s visit to Rome. SEE PETER.
This later date is to a certain extent confirmed by the account of Simon’s death preserved by Hippolytus (Adv. Hoeres. 6, 20); for the event is stated to have occurred while Peter and Paul (the term evidently implying the presence of the latter) were together at Rome. Simon’s death is associated with the meeting in question. According to Hippolytus, the earliest authority on the subject, Simoan was buried alive at his own request, in the confident assurance that he would rise again on the third day (ibid. 6, 20). According to another account, he attempted to fly, in proof of his supernatural power, in answer to the prayers of Peter, he fell and sustained a fracture of his thigh and ankle bones (Const. Apost. 2, 14; 6, 9); overcome with vexation, he committed suicide (Arnob. Adv. Gent. 2, 7). Whether this statement is confirmed, or, on the other hand, weakened, by the account of a similar attempt to fly recorded by heathen writers (Sueton. Nero, 12; Juven. Sat. 3, 79), is uncertain. Simon’s attempt may have supplied the basis for this report, or this report may have been erroneously placed to his credit. Burton (Lectures, 1, 295) rather favors the former alternative. Simon is generally pronounced by early writers to have been the founder of heresy. It is difficult to understand how he was guilty of heresy in the proper sense of the term, inasmuch as he was not a Christian. Perhaps it refers to his attempt to combine Christianity with Gnosticism. He is also reported to have forged works professing to emanate from Christ and his disciples (Const. Apost. 6, 16). See Tillemont Memoires, 1, 158 sq.; Beausobre, Hist. du Manicheisme, vol. 1; Ittigius, Hist. Eccles. Selecta Capita, 5, 16, etc.; Mosheim, History of the Church, cent. 2, 5, 12; De Rebus Christianorum, etc., p. 190 sq.; Burton, Heresies of the Apostolic Age, lect. 4; Milman, Hist. of Christianity, 2, 96 sq., etc.
16. A tanner and a Christian convert living at Joppa at whose house Peter lodged (Act 9:43). A.D. 32. The profession of tanner was regarded with considerable contempt, and even as approaching to uncleanness, by the rigid Jews. SEE TANNER. That Peter selected such an abode showed the diminished hold which Judaism had on him. The house was near the seaside (10, 6, 32), for the convenience of the water Smith. The traditionary house of Simon is still shown at Jaffa in a not improbable position. Some time since an order was issued by the sultan for removing the old walls and fortifications at Jaffa (Joppa). In cutting a gate through a water battery at an angle of the sea wall built by Vespasian, and directly in front of the reputed house of Simon the tanner, the men came on three oval-shaped tanners vats, hewn out of the natural rock and lined with Roman cement, down very near the sea, and similar in every respect to those in use eighteen centuries ago. There is also a freshwater spring flowing from the cliffs close by, long known as the town spring. This discovery at least proves that the house on the rocky bluff above, and from which steps lead down to the vats, must have belonged to some tanner; and, as perhaps not more than one of that trade would believing in so small a place as Jaffa, some probability is given to the tradition that this is the identical spot where the house of Simon stood with whom Peter was sojourning when he saw his vision. SEE JOPPA.
17. A well informed citizen of Jerusalem who persuaded the people to exclude Agrippa from the Temple, but was pardoned for the offense on his confession (Josephus, Ant. 19, 7, 4). A.D. 38.
18. Son of Saul, and a distinguished Jew who slew many of the inhabitants of Scythopolis, and finally killed himself, with his entire family (Josephus, War, 2, 18, 4). A.D. 69.
19. Son of Gioras of Gerasa, and a prominent leader of the Jews in their last struggle with the Romans, according to Josephus, who relates at length some of his exploits against Cestius Gallus (War, 2, 19, 2), his intrigues at Massada, his campaigns in Acrabbattine and Idumaea (ibid. 4, 9, 3 sq.), and his final capture and execution by the Romans (ibid. 7, 2, 1; 5, 6). A.D. 70.
20. Son of Cathlas and one of the Idumaean generals who came at the invitation of the Zealots during the intestine broils at the final siege of Jerusalem. Josephus recites a speech of his on the occasion (War, 4, 4, 4 ) A.D. 70.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Simon (2)
the name of several Scotch prelates:
1. Bishop of Dunblane in the 12th century. See Keith, Scottish Bishops, page 171.
2. Bishop of Ross in the 12th century. See Keith, Scottish Bishops, page 184.
3. Consecrated bishop of the Isles in 1226, and witness to a charter dated January 9, in the seventeenth year of king Alexander II. He held a synod in 1239, where he made thirteen canons, which are to be found in the Monasticon Anglicanum. He died at his palace of Kirkmichael, in the isle of Man. See Keith, Scottish Bishops, page 299.
4. Dean of the see of Morav in 1232 and also in 1242, and advanced to the bishopric of Moray in the latter year. He was bishop nine years, and died in 1253. See Keith, Scottish Bishops, page 139.
5. Bishop of Galloway in 1321. See Keith, Scottish Bishops, page 1321.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Simon (3)
in Grecian mythology, was one of the Tyrrhenian pirates who attempted to enslave the youthful Bacchus and were by him turned into dolphins.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Simon (4)
a name common to a number of Jewish rabbins and literati, of whom we mention the following:
1. SIMON DURAN. SEE RASHBAZ.
2. SIMON BEN-GAMALIEL I, A.D. cir. 50-70, succeeded his father Gamaliel (q.v.). The authentic notices of him are very few. We get a glimpse or two of him in the storm which was then so fiercely raging in Jerusalem. As the resolute opponent of the Zealots, he took an active part in the political struggles whose convulsions hastened the, ruin of the state. He also took an active part in the defense of Jerusalem, and fell, one of the many victims of the national struggle. Josephus (Life, 38) says of him: , , , . , His recorded maxim is: The world exists by virtue of three things viz., truth, justice, and peace; as it is said, Truth and the judgment of peace shall be in your gates (Aboth, i, 18). He also belongs to the ten teachers who were called , the killed for the kingdom, and their death is celebrated on the 25th of Sivan, for which day a fast is ordained. Comp. Schurer, Lehrbuch der neutest. Zeitgeschichte (Leips. 1874), p. 335, 453, 459; Derenbourg, Essai sur Histoire et la Geographie de la Palestine, p. 270 sq; Back, Gesch. desjud. Volkes (Lissa, 1878), p. 157; Gratz, Gesch. d. Juden, 3, 324, 354, 370, 388 sq.; Cassel, Lehrbuch der jud. Gesch. u. Literatur (Leips. 1879), p. 147, 150, 166, 168, 177.
3. SIMON BEN-GAMALIEL II, A.D. cir. 140-160, a contemporary of Nathan the Babylonian (q.v.), was the only schoolboy who escaped from the slaughter at Bethira under Bar-cocheba. He was the father of the famous Judah the Holy (q.v.), and was elected to the presidency when yet a youth. Simon was much regarded by the people for the sake of his illustrious forefathers; but his striving for autocratic power aroused an opposition party against him, which rendered his position very difficult. From some of the decisions of Simon which have come down to us, he seems to have been not only a man with a passable knowledge of Hebrew law, but, for a Jew at that time, an extraordinary proficient in Gentile literature. He cultivated the study of the Greek language, and gave his countenance to the reading of the Sept. Comp. the essay by Ph. Bloch on Simon, in Frankel’s Monutsschrift, 1864, p. 81 sq.
4. SIMON BEN-HILLEL, who succeeded his father Hillel (q.v.) A.D. cir. 10- 30, is said (Baronius, A.D. 1, n. 40), upon the authority of Athanasius and Epiphanius, to have been that same Simon whom Luke described as embracing the infant Savior in the Temple and pronouncing the Nunc dimittis (2, 23-35). Whether he is the same whom Josephus (Ant. 19, 7, 4) describes as accusing king Agrippa of an unholy living, and that he should be excluded from the Temple, since it belonged only to native Jews ( ) is difficult to tell. Simon’s recorded maxim is found in Aboth, 1, 17: All my life have I been brought up among sages, nor have I found anything better than to keep silence; for to act, and not to explain, is the principle and basis of all; but he who multiplies words only induces sin. SEE SIMEON 5.
5. SIMION BEN-JOCHAI, the reputed author of the Zohar (q.v.), lived in the 2d century. The biographical notices of him are so enveloped in mythical extravagances as to make it difficult to give a true statement of his life. His whole life was absorbed in the study of the Cabala, in which science he was regarded as one of the most eminent masters. He existed in a world of his own, a region beyond the bounds of ordinary nature, and peopled by the genii of his own imagination. His occasional intercourse with his coreligionists did not propitiate their good affections; he was disliked by some for the moroseness of his disposition, and feared by others from his supposed connection with the spirits of the other world. He had the character of being an unpleasant companion and a bitter opponent; moreover, he merited the reproaches of his countrymen by causing the overthrow of the school at Jamnia. At a time when their Gentile rulers were grudging the Jews the partial relaxation they had lately enjoyed from the severe discipline of Hadrian, and when the jealousy and suspicion entertained against them were so great that the patriarch, who dared not use the title of nasi nor assume any outward mark of authority, was constrained to screen the ordinary routine of the schools as much as possible from observation, and not only to prohibit the publication of books, but also to forbid the students to take written notes of the lectures, Simon ben-Jochai was rash enough to inveigh against their oppressors in a public discourse. The affair, becoming a topic of public conversation, aroused the displeasure of the civil authorities. A process of law was instituted, and Simon was doomed to die. He managed, however, to escape, and, accompanied by his son, he concealed himself in a cavern, where he remained for twelve years. Here, in the subterranean abode, he occupied himself entirely with the contemplation of the sublime Cabala, and was constantly visited by the prophet Elias, who disclosed to him some of its secrets which were still concealed from the theosophical rabbi. Here, too, his disciples resorted to be initiated by their master into those divine mysteries; and here Simon ben-Jochai expired with this heavenly doctrine in his mouth while discoursing on it to his disciples. Scarcely had his spirit departed when a dazzling light filled the cavern, so that no one could look at the rabbi; while a burning fire appeared outside, forming, as it were, a sentinel at the entrance of the cave and denying admittance to the neighbors. It was not till the light inside and the fire outside had disappeared that the disciples perceived that the lamp of Israel was extinguished. As they were preparing for his obsequies, a voice was heard from heaven, saying, Come ye to the marriage of Simon ben-Jochai; he is entering into peace, and shall rest in his chamber! When the funeral procession moved towards the grave, a light revealed itself in the air; and when the remains were deposited in the tomb, another voice was heard from heaven, saying, This is he who caused the earth to quake and the kingdoms to shake! Such is the statement concerning Simon ben-Jochai, and in its traditional garb it is probably more intended to show the affection and reverence with which this sage was regarded by his disciples. See Furst, Bibl. Jud. 3, 329 sq.; Etheridge, Introduction to Jewish Literature, p. 80 sq.; Ginsburg, The Kabbalah, p. 9; Edersheim, History of the Jewish Nation, p. 261; Gratz, Gesch. d. Juden, 4, 196 sq.; 470 sq.; Back, Gesch. des jud. Volkes, p. 199; Cassel, Lehrbuch der jud. Gesch. u. Literatiur (Leips. 1879), p. 176; Herzog, Real-Encyklop. s.v.
6. SIMON I THE JUST (B.C. cir. 300-200). Under this name he was known (Josephus, Ant. 12, 2). Derenbourg has conclusively, established that this Simon is the same that is spoken of in Ecclesiasticus. There are many legends about him. According to one, it was he who encountered Alexander the Great; according to another, he was the last surviving member of the Great Synagogue ( ); according to another, it was he who warned Ptolemy Philopator not to enter the Temple. All the traditions, however, combine in representing Simon as closing the better days of Judaism. Down to his time, says dean Stanley (History of the Jewish Church, 3, 276 sq.), it was always the right hand of the high priest that drew the lot of the consecrated goat; after his time the left and right wavered and varied. Down to his time the red thread round the neck of the scapegoat turned white, as a sign that the sins of the people were forgiven; afterwards its change was quite uncertain. The great light at the entrance of the Temple burned, in his time, without fail; afterwards it often went out. Two fagots a day sufficed to keep the flame on the altar alive in his time; afterwards piles of wood were insufficient. In his last year he was said to have foretold his death, from the omen that, whereas on all former occasions he was accompanied into the Holy of Holies on the Dav of Atonement, to the entrance only, by an old man clothed in white from head to foot, in that year his companion was attired in black, and followed him as he went in and came out. These were the forms in which the later Jewish belief expressed the sentiment of his transcendent worth, and of the manifold changes which were to follow him. In the book called Ecciesiasticus we are told of Simon’s activity for his people. Thus he made the city of Jerusalem, which had suffered much through the wars, a great stronghold, in order that it might not be so easily taken, for which many gloomy prospects continually sprang up.
The Temple Simon also fortified, repaired all damaged places, and raised the foundation of the forecourt. The reservoir in the Temple, holding the water, he enlarged to the extent of a pond, in order that the inhabitants might not suffer from scarcity of water in case of a siege. Since that time, the Temple had always large quantities of water in store, which, in a hot climate, and on dry soil like Jerusalem, was looked upon with great astonishment. If Simon thus cared for the material interest of his people, he was not the less severed from the idea of Judaism, that Israel’s strength does not depend upon such means. Of three things Israel’s salvation, is composed is taught by the choice sentence preserved to us upon observance of the law (Torah), upon reconciliation with God by virtue of means of grace, which the Temple worship furnishes (Abodah); and upon works of charity (Gemiluth Chassadim). His piety was a purified one, free from ascetic excess. His period, full of wars and troubles, brought about many evils, and the strictly pious sought, as during the time of the prophets, to withdraw from human society altogether and to consecrate themselves in vowing to lead a Nazaritish life the first step to the sect of the Assidaeans. Simon did not like this mode of life, and showed his protest against it by not allowing the priests to use the pieces due to them from the sacrifices of the Nazarites. Only once he made an exception in favor of a young beautiful shepherd who came to him as a Nazarite. Why do you wish, inquired the high priest of the youth, with a splendid head full of ringlets, to destroy thy beautiful head of hair? To this the shepherd replied, Because my head full of ringlets has nearly enticed me to sin from mere vanity. I once saw my reflection in a clear stream, and, as my likeness thus met my eye, the thought of self-deification took hold of me; wherefore I consecrated my hair unto the Lord through the Nazarite vow. On hearing these words Simon kissed the young shepherd of such morally pure simplicity, and said to him, Oh, if there were only in Israel many Nazarites like yourself! Beautiful, indeed, is the magnificent eulogy of Ben-Sira, the writer of Ecclesiasticus, in which he describes our Simon (1, 1-21):
How beauteous was he when, coming forth from the temple, He appeared from within the veil! He was as the morning star in the midst of clouds, And as the moon in the days of Nisan: As the sun shining upon a palace, And as the rainbow in the cloud. As the waving wheat in the field, As the Persian lily by a fountain, And as the trees of Lebanon in the days of vintage: As the perfume of frankincense upon a censer, As a collar of gold of variegated beauty. And adorned with precious stones: As a fair olive tree whose boughs are perfect, And as the tree of anointing whose branches are full.
This description, says Stanley, is that of a venerable personage who belonged to a nobler age and would be seen again no more. See Derenbourg, Essai sur l’Histoire et la Geographie de la Palestine, p. 47- 51; Gratz, Gesch. d. Juden. 2, 235 sq., and his essay, Simon der Gerechte und seine Zeit, in Frankel’s Monatsschrift, 1857, p. 45-56; Etheridge, Introduction to Hebrew Literature, p. 19 sq.; Edersheim, The Temple, its Ministry and Services at the Time of Jesus Christ, p. 325; Milman, History of the Jews, 1, 495; Stanley, History of the Jewish Church, 3, 276 sq.; Herzog, Real-Encyklop. 14, 383; Back, Gesch. d. jud. Volkes, p. 37 sq.
7. SIMON BEN-LAKISH, was born at Bostra A.D. cir. 200, and died cir. 275. He was a man remarkable for his bodily stature and a corresponding magnitude of intellect. For some time he served as a legionary in the Roman army, and after his restoration to a life of study became, by marriage, the brother-in-law of R. Jochanan Bar-Napacha (q.v.). Ben- Lakish, or more commonly Resh-Lakish, is the same who held that the book of Job was only an allegory, , i.e. Job never lived and never existed, but is a parable. See Gratz, Gesch. d. Juden, 4, 260 sq.
8. SIMON BEN-SHETACH was the brother of Alexandra (q.v.), queen of Alexander Jannaeus (q.v.). When the Jews revolted against Jannaeus and six thousand were killed, Simon ben-Shetach was saved by escaping to Egypt; but soon returned to Jerusalem, having been recalled through the influence of his sister. By way of supplement to what has already been stated on Simon ben-Shetach in the art. Scribes (q.v.), we will add the following. He was a man of inflexible rigor, a high-minded ecclesiastic, sensitive withal, thought it no sin to refuse forgiveness to an adversary, and was ever on the alert to magnify his office before his flight to Alexandria. In the Talmud (Sanhedrin, tr.] ) we read the following: One of the king’s servants had committed a murder and then absconded. The king, as master of the fugitive, was summoned to answer for his servant, and, as master, did honor to the law by coming. As king, he remembered his dignity and sat down in court, Ben-Shetach being judge. Stand up, king Jannai! shouted this haughty judge; stand up upon thy feet while they bear witness concerning thee for thou dost not stand before us, but before Him who spake and the world was The royal displeasure was so signally manifested in consequence that a law was enacted to this effect: The king neither judges nor is judged’ (Mishna, 2, 1). See Gratz, Gesch. d. Juden, 3; 107, 109, 111, 126, 133; Rule, History of the Karaite Jews, p. 22 sq.; Derenbourg, Histoire et Geaographie de la Palestine, p. 96 sq.; Pick, The Scribes Before and in the Time of Christ, in Lutheran Quarterly, 1878, p. 260 sq.; Schurer, Lehrbuch der neutest. Zeitgeschichte, p. 122 sq., 128 sq., 411, 452, 454. (B.P.)
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Simon
the abbreviated form of Simeon. (1.) One of the twelve apostles, called the Canaanite (Matt. 10:4; Mark 3:18). This word “Canaanite” does not mean a native of Canaan, but is derived from the Syriac word Kanean or Kaneniah, which was the name of a Jewish sect. The Revised Version has “Cananaean;” marg., “or Zealot” He is also called “Zelotes” (Luke 6:15; Acts 1:13; R.V., “the Zealot”), because previous to his call to the apostleship he had been a member of the fanatical sect of the Zealots. There is no record regarding him.
(2.) The father of Judas Iscariot (John 6:71; 13:2, 26).
(3.) One of the brothers of our Lord (Matt. 13:55; Mark 6:3).
(4.) A PhariSee in whose house “a woman of the city which was a sinner” anointed our Lord’s feet with ointment (Luke 7:36-38).
(5.) A leper of Bethany, in whose house Mary anointed our Lord’s head with ointment “as he sat at meat” (Matt. 26:6-13; Mark 14:3-9).
(6.) A Jew of Cyrene, in North Africa, then a province of Libya. A hundred thousand Jews from Palestine had been settled in this province by Ptolemy Soter (B.C. 323-285), where by this time they had greatly increased in number. They had a synagogue in Jerusalem for such of their number as went thither to the annual feasts. Simon was seized by the soldiers as the procession wended its way to the place of crucifixion as he was passing by, and the heavy cross which Christ from failing strength could no longer bear was laid on his shoulders. Perhaps they seized him because he showed sympathy with Jesus. He was the “father of Alexander and Rufus” (Matt. 27:32). Possibly this Simon may have been one of the “men of Cyrene” who preached the word to the Greeks (Acts 11:20).
(7.) A sorcerer of great repute for his magical arts among the Samaritans (Acts 8:9-11). He afterwards became a professed convert to the faith under the preaching of Philip the deacon and evangelist (12, 13). His profession was, however, soon found to be hollow. His conduct called forth from Peter a stern rebuke (8:18-23). From this moment he disappears from the Church’s history. The term “Simony,” as denoting the purchase for money of spiritual offices, is derived from him.
(8.) A Christian at Joppa, a tanner by trade, with whom Peter on one occasion lodged (Acts 9:43).
(9.) Simon Peter (Matt. 4:18). See PETER.
Fuente: Easton’s Bible Dictionary
Simon
(See SIMEON.)
Fuente: Fausset’s Bible Dictionary
SIMON
The name Simon in the New Testament is the equivalent of Simeon in the Old Testament (see SIMEON). Two of Jesus disciples were named Simon. The first was better known as Peter (Mat 10:2; see PETER). The other was known either by an Aramaic word transliterated Cananaean or by the equivalent Greek word transliterated Zealot (Mat 10:4; Luk 6:15; Act 1:13). The name may have indicated his enthusiastic nature, or it may have referred to his association with the party of anti-Rome Jews known as the Zealots, or Patriots (see ZEALOT).
Five other people named Simon are mentioned in the Gospels. The first was a younger brother of Jesus (Mat 13:55). The second was a Pharisee who invited Jesus to his home but received Jesus rebuke for his self-righteousness (Luk 7:36-50). The third was the owner of a house where a woman anointed Jesus just before his death (Mat 26:6). (For the suggestion that this man was the father or husband of Martha see MARTHA.) The fourth was a man from Cyrene in Africa who helped carry Jesus cross to the crucifixion site (Mar 15:21). (He is possibly the person called Simeon in Act 13:1.) The fifth was the father of Judas Iscariot (Joh 13:2; Joh 13:26).
Two more people named Simon feature in the book of Acts. One was a sorcerer in Samaria who believed Philips preaching and was baptized. But he was still a sorcerer at heart, and thought that by paying the right amount of money, he could receive the Holy Spirits power and so perform wonders. He was terrified when Peter announced a horrible judgment upon him, and asked Peter to pray on his behalf for Gods mercy (Act 8:9-24).
The other Simon was a tanner in Joppa, on the Mediterranean coast. Peter on one occasion stayed in Simons house, and while there he had a vision that prepared him to visit Cornelius and other Gentiles in Caesarea (Act 9:43; Act 10:1-23).
Fuente: Bridgeway Bible Dictionary
Simon
SIMON.The form Simon is not a transcription of , but is either a contraction for Simeon or an independent Greek name. The latter view is much the more probable. In the NT the name is frequent. The Gospels mention1. Simon the brother of our Lord (Mat 13:55, Mar 6:3). 2. Simon the Zealot (see Cananaean), one of the twelve Apostles (Mar 3:18 ||). 3. Simon of Cyrene, who was impressed to bear our Lords cross (Mat 27:32 ||). 4. Simon the leper, in whose house the anointing of our Lord by Mary of Bethany took place (Mat 26:6, Mar 14:3). 5. Simon the Pharisee, in whose house the penitent woman anointed our Lords head and feet (Luk 7:36 ff.). See Anointing. 6. Simon the father of Judas Iscariot (Joh 6:71; Joh 13:2; Joh 13:26). 7. Simon Peter. See Peter.
W. Patrick.
Fuente: A Dictionary Of Christ And The Gospels
Simon
SIMON (a Greek form of Simeon).1. Simon Chosameus, who was found to have a strange wife (1Es 9:32 = Ezr 10:31 Samimeon). 2. The subject of the encomium in Sir 50:1 ff., son of Onias, the great (or high) priest. It is doubtful if Simon I. or Simon II. (both 3rd cent. b.c.) is meant. 3. The Maccaban high priest and ethnarch, son of Mattathias, slain by his son-in-law Ptolemy, b.c. 135 (1Ma 16:16; See Maccabees, 4). 4. A Benjamite, guardian of the Temple in the time of Onias III., who suggested to Apollonius, the governor, to plunder it (2Ma 3:4). 5. See Peter. 6. See Simon Magus. 7. Simon the Cananan, one of the Twelve (Mat 10:4, Mar 3:13). The surname is an Aramaic equivalent of Zealot (Luk 6:15, Act 1:13). 8. See Brethren of the Lord. 9. Simon the Leper, our Lords host at Bethany (Mat 26:6, Mar 14:3; cf. Joh 12:2), possibly husband or father of Martha, doubtless cured of his leprosy at some time before the anointing by Mary (cf. Mary, 2). 10. The Pharisee who was our Lords host when the sinful woman anointed Him (Luk 7:40). The contradictions between these two stories are so great that it is difficult to suppose that they relate the same event in different versions. Two such incidents may well have happened, and one may have suggested the other (cf. Mary, 2). 11. Father, or brother, of Judas Iscariot, himself surnamed Iscariot (Joh 6:71; Joh 13:26 Judas of Simon Iscariot, Joh 13:2 Judas Iscariot of Simon). 12. The Cyrenian who bore our Lords cross (Mat 27:32, Mar 15:21, Luk 23:26); See Alexander and Rufus. The followers of Basilides in the 2nd cent. said that Simon was crucified instead of Jesus. 13. The tanner, Peters host at Joppa (Act 9:43).
A. J. Maclean
Fuente: Hastings’ Dictionary of the Bible
Simon (1)
(, Smon, Greek form of SIMEON (which see)): The persons of the name of Simon mentioned in the Apocrypha are:
(1) Simon the Maccabean (Hasmonean), surnamed THASSI (which see), the 2nd son of Mattathias and elder brother of Judas Maccabeus. On his deathbed, Mattathias commended Simon as a man of counsel to be a father to his brethren (1 Macc 2:65), and a man of counsel he proved himself. But it was not till after the death of Judas and the capture of Jonathan that he played the chief role. Dispatched by Judas with a force to the relief of the Jews in Galilee he fought with great success (1 Macc 5:17 ff; Josephus, Ant., XII, viii, 1 f). We find him next taking revenge along with Jonathan on the children of Jambri (1 Macc 9:33 ff), and cooperating in the successful campaign around Bethbasi against Bacchides (circa 156 BC) (1 Macc 9:62 ff), and in the campaign against Apollonius (1 Macc 10:74 ff). In the conflict between Tryphon and Demetrius II, Simon was appointed by Antiochus VI captain from the Ladder of Tyre unto the borders of Egypt (1 Macc 11:59). After the capture of Jonathan at Ptolemais by Tryphon, Simon became acknowledged leader of his party. He thwarted Tryphon in his attempts upon Jerusalem, in revenge for which the latter murdered Jonathan (1 Macc 13:23). Simon then took the side of Demetrius on condition of immunity for Judea, and so ‘in the 170th year’ (143-142 BC) ‘the yoke of the heathen was taken away from Israel’ (1 Macc 13:41). Simon applied himself to rebuild the strongholds of Judea, reduced Gazara, captured the Acra (citadel) and made Joppa a seaport. He showed his wisdom most of all in his internal administration: He sought the good of his country; commerce and agriculture revived; lawlessness was suppressed and the land had rest all the days of Simon (1 Macc 14:4 ff). His power was acknowledged by Sparta and Rome (1 Macc 14:16 ff). In 141 BC he was appointed by the nation leader, high priest and captain for ever, until there should arise a faithful prophet (1 Macc 14:41 ff), and thus the Hasmonean dynasty was founded. A new chronological era began with the first year of his administration, and he minted his own coins. A few years later Simon again meddled in Syrian politics (139 BC), this time at the entreaty of Antiochus VII (Sidetes) in his contest against Tryphon; when, however, Antiochus was assured of success, he refused the help of Simon and sent Cendebaeus against Judea. Judas and John, sons of Simon, defeated the invaders near Modin (137-136 BC). In 135 BC Simon met his death by treachery. Ptolemy the son of Abubus, Simon’s own son-in-law, determined to secure supreme power for himself and, in order to accomplish this, to assassinate the whole family of Simon. He accordingly invited Simon and his sons to a banquet in the stronghold of Dok near Jericho, where he treacherously murdered Simon with his two sons Mattathias and Judas. The other son, John Hyrcanus, governor of Gazara, received intimation of the plot and saved himself to become the head of the Hasmonean dynasty. The significance of Simon’s administration consists in this, that he completed the work of Jonathan and left the Jewish people absolutely independent of Syria (Schurer). See MACCABAEUS, II., 4.
(2) Simon I, the high priest, son of Onias I, whom he succeeded circa 300 BC. He was one of the last of the Great Synagogue, and to him is attributed the saying, On three things the world depends – the Law, Worship and the showing of kindness. According to Josephus (Ant., XII, ii, 5) this Simon was called the Just ( , ho dkaios), on account of his piety and his benevolent disposition toward his countrymen.
Many authorities (Herzfeld, Derenbourg, Stanley, Cheyne) assert that Josephus is wrong in attaching this epithet to Simon I instead of Simon II, and Schurer is not certain on this question. But the Talmud passage which Derenbourg cites means the opposite of what he takes it, namely, it is intended to show how splendid and holy were the days of Simeon (ha-caddk) compared with the later days. Besides, Josephus is more likely to have known the truth on this matter than these later authorities. The same uncertainty obtains as to whether the eulogium in Sirach 50:1 ff of the great priest refers to Simon I or Simon II. Schurer and others refer it to Simon II. It is more likely to refer to the Simon who was famous as the Just, and consequently to Simon I. Besides we know of no achievements of Simon II to entitle him to such praise. The building operations mentioned would suit the time of Simon I better, as Ptolemy captured Jerusalem and probably caused considerable destruction. The Talmud states that this Simon (and not Jaddua) met Alexander the Great.
(3) Simon II, high priest, son of Onias II and grandson of Simon I and father of Onias III, flourished about the end of the 3rd century BC, and was succeeded by his son Onias III circa 198 BC. Josephus says that this Simon in the conflict of the sons of Joseph sided with the elder sons against Hyrcanus the younger. Schurer (probably incorrectly) thinks he is the Simon praised in Sirach 50:1 ff. See (2) above (3 Macc 2:1; Josephus, Ant., XII, iv, 10).
(4) Simon, a Benjamite, guardian of the temple, who, having quarreled with the high priest Onias III, informed Apollonius of the untold sums of money in the temple treasury. Apollonius laid the matter before the king Seleucus IV, who sent Heliodorus to remove the money. An apparition prevented Heliodorus from accomplishing his task (2 Macc 3:4 ff). It is further recorded, that Simon continued his opposition to Onias. He is spoken of as brother of the renegade Menelaus (2 Macc 4:23). Of his end we know nothing.
(5) Simon Chosameus (Codex Vaticanus (and Swete) , Chosamaos; Codex Alexandrinus , Chosomaos), one of the sons of Annas who had married strange wives (1 Esdras 9:32). Simon apparently = Shimeon (shimon) of the sons of Harim (Ezr 10:31); Chosameus is probably a corruption standing in the place of, but not resembling, any of the three names: Benjamin, Malluch, Shemaraiah, which Esdras omits from the Ezra list.
Fuente: International Standard Bible Encyclopedia
Simon (2)
smon (, Smon):
(1) Simon Peter. See PETER (SIMON).
(2) Another of the Twelve, Simon the Cananean (Mat 10:4; Mar 3:18), the Zealot (Luk 6:15; Act 1:13). See CANANAEAN.
(3) One of the brethren of Jesus (Mat 13:55; Mar 6:3). See BRETHREN OF THE LORD.
(4) The leper in Bethany, in whose house a woman poured a cruse of precious ointment over the head of Jesus (Mat 26:6; Mar 14:3). He had perhaps been healed by Jesus; in that case his ungracious behavior was not consistent with due gratitude. However he was healed, the title referred to his condition in the past, as lepers were ostracized by law.
(5) A Pharisee in whose house a woman, a sinner, wet the feet of Jesus with her tears, and anointed them with ointment (Luk 7:36 ff). By some he is identified with (4), this being regarded as Luke’s version of the incident recorded in Mt 26 and Mk 14. Others as strongly deny this view. For discussion see MARY, IV.
(6) A man of Cyrene, who was compelled to carry the cross of Jesus (Mat 27:32; Mar 15:21; Luk 23:26). Mark calls him the father of Alexander and Rufus, well-known members of the church at (probably) Rome (compare Act 19:33; Rom 16:13). See CYRENIAN.
The father of Judas Iscariot (Joh 6:71; Joh 12:4 the King James Version, the Revised Version (British and American) omits; Joh 13:2, Joh 13:26).
(8) Simon Magus (Act 8:9 ff). See separate article.
(9) Simon, the tanner, with whom Peter lodged at Joppa. His house was by the seaside outside the city wall, because of its ceremonial uncleanness to a Jew, and also for reasons of sanitation (Act 9:43).
Fuente: International Standard Bible Encyclopedia
Simon
Simon, the same name, in origin and signification, as Simeon.
Simon, 1
Simon Maccabaeus [MACCABEES]
Simon, 2
Simon, the apostle, to whom Christ gave the name of Peter, after which he was rarely called by his former name alone, but usually by that of Peter, or else Simon Peter [PETER].
Simon, 3
Simon, surnamed Zelotes, one of the twelve apostles (Luk 6:15; Act 1:13), and probably so named from having been one of the Zealots. He is also called ‘The Canaanite’ in Mat 10:4; Mar 3:18. This, however, is not, as is usually the case, to be taken for a Gentile name, but is merely an Aramaic word signifying ‘zeal,’ and therefore of the same signification as Zelotes. Simon is the least known of all the apostles, not a single circumstance, beyond the fact of his apostleship, being recorded in the Scriptures. He is probably to be identified with Simon the son of Cleophas; and if so, the traditions concerning that person, given by those who make them distinct, must be assigned to him. These traditions, however, assign a different destiny to this Simon, alleging that he preached the Gospel throughout North Africa, from Egypt to Mauritania, and that he even proceeded to the remote isles of Britain.
Simon, 4
Simon, son of Cleophas and Mary, brother of the apostles James and Jude, and a kinsman of Jesus (Mat 13:55; Mar 6:3). He is probably the same with the Simon Zelotes above mentioned, and in that case we must regard the separate traditions respecting him as apocryphal, and take those assigned to the present Simon as proper to both. They amount to this, that after St. James had been slain by the Jews in A.D. 62, his brother Simon was appointed to succeed him in the government of the church at Jerusalem, and that forty-three years after, when Trajan caused search to be made for all those who claimed to be of the race of David, he was accused before Atticus, the governor of Palestine, and after enduring great torture was crucified, being then 120 years of age.
Simon, 5
Simon, father of Judas Iscariot (Joh 6:71; Joh 12:4; Joh 13:2; Joh 13:26).
Simon, 6
Simon, a Pharisee who invited Jesus to his house (Luk 7:40; Luk 7:43-44).
Simon the Leper
Simon the Leper, so called from having formerly been afflicted with leprosy (Mat 26:6; Mar 14:3). He was of Bethany, and after the raising of Lazarus, gave a feast, probably in celebration of that event, at which both Jesus and Lazarus were present (comp. Joh 12:2). He was, therefore, probably a near friend or relation of Lazarus: some suppose that he was his brother; others that he was the husband of Mary, the sister of Lazarus, who at this feast anointed the Lord’s feet, and that Lazarus abode with them. But all this is pure conjecture.
Simon the Cyrenian
Simon the Cyrenian, who was compelled to aid in bearing the cross of Jesus (Mat 27:32; Mar 15:21; Luk 23:26). Whether this surname indicated that Simon was one of the many Jews from Cyrene, who came to Jerusalem at the Passover, or that he was originally from Cyrene, although then settled at Jerusalem, is uncertain. The latter seems the more likely opinion, as Simon’s two sons, Alexander and Rufus, were certainly disciples of Christ; and it was perhaps the knowledge of this fact which led the Jews to incite the soldiers to lay on him the burden of the cross. The family of Simon seems to have resided afterwards at Rome; for St. Paul, in his epistle to the church there, salutes the wife of Simon with tenderness and respect, calling her his ‘mother,’ though he does not expressly name her: ‘Salute Rufus, and his mother and mine’ (Rom 16:13).
Simon the Tanner
Simon the Tanner, with whom St. Peter lodged at Joppa (Act 9:43; Act 10:6; Act 10:32). He was doubtless a disciple. His house was by the seaside, beyond the wall, as the trade of a tanner was one which the Jews did not allow to be carried on inside their towns.
Simon Magus
In Acts 8 we read that Philip the Evangelist, while preaching the Gospel in a city of Samaria, came in contact with a person of the name of Simon, who had formerly exercised immense power over the minds of the people by his skill in the resources of magic. So high were the pretensions of this impostor, and so profound the impression he had made on the minds of the multitude, that they not only received with readiness all that he taught, but admitted his claim to be regarded as an incarnation of the demiurgic power of God. The doctrines of Philip, however, concerning Christ as the true and only incarnation of Deity, supported by the unparalleled and beneficent miracles which he performed, had the effect of dispelling this delusion, and inducing the people to renounce their allegiance to Simon and receive baptism as the disciples of Christ. On the mind of Simon himself so deep an impression was produced, that he professed himself a disciple of Jesus, and as such was baptized by Philip.
On the news of Philip’s success reaching Jerusalem, Peter and John went down to Samaria to confer upon the new converts the spiritual gifts which were vouchsafed to the primitive churches. During their visit Simon discovered that by means of prayer and the imposition of hands the Apostles were able to dispense the power of the Holy Ghost; and supposing probably that in this lay the much-prized secret of their superior power, he attempted to induce them to impart to him this power by offering them money. This, which for such a man was a very natural act, intimated to the Apostles at once his true character (or rather, to express more accurately our conviction, it enabled them to manifest to the people and publicly to act upon what their own power of discerning spirits must have already taught them of his true character); and accordingly Peter indignantly repudiated his offer, proclaimed his utter want of all true knowledge of Christian doctrine, and exhorted him to repentance and to prayer for forgiveness. The words of Peter on this occasion, it is justly remarked by Neander, ‘present the doctrine of the Gospel, which so expressly intimates the absolute necessity of a right state of mind for the reception of all that Christianity conveys, in direct opposition to the Magianism, which denies all necessary connection between the state of mind and that which is divine and supernatural, brings down the divine and supernatural within the sphere of ordinary nature, and imagines that divine power may be appropriated by means of something else than that which is allied to it in man’s nature, and which supplies the only point of union between the two.’ The solemn and threatening words of the Apostle struck dread into the bosom of the impostor, who besought the Apostle to pray for him that none of the things he had threatened might come upon himan entreaty which shows that his mind still labored under what Neander above describes as the chief error of the Magian doctrine.
After this we read no more of Simon Magus in the New Testament.
Simon’s doctrines were substantially those of the Gnostics, and he is not without reason regarded as the first who attempted to engraft the theurgy and egotism of the Magian philosophy upon Christianity. He represented himself, according to Jerome, as the Word of God, the Perfection, the Paraclete, the Almighty, the All of Deity; and Irenaeus (i. 20) tells us he carried with him a beautiful female named Helena, whom he set forth as the first idea of Deity. If this be not exaggerated fable on the part of his enemies, we must suppose that such modes of speech and representation were adopted by him as suited to the highly allegorical character of Orientalism in his day; for were we to suppose him to have meant such utterances to be taken literally, we should be constrained to look upon him in the light of a madman.
Fuente: Popular Cyclopedia Biblical Literature
Simon
[Si’mon]
1. Simon Peter. See PETER.
2. Simon the Canaanite, or rather Cananite, or Zealot, and therefore called SIMON ZELOTES; one of the twelve apostles, of whom nothing is specially recorded. Mat 10:4; Mar 3:18; Luk 6:15; Act 1:13.
3. Simon, one of the brethren of the Lord. Mat 13:55; Mar 6:3.
4. Simon the Leper, at whose house ‘a woman’ anointed the head of the Lord. Mat 26:6; Mar 14:3. By comparing these passages with Joh 12:1-3 it seems evident that Martha and Mary lived in Simon’s house (they were perhaps in some way related to him), and that Mary was the woman alluded to. There is no authority for associating this anointing of the Lord with that recorded in Luk 7:36-50, described as being by ‘a sinner.’
5. Simon the Cyrenian, father of Alexander and Rufus: he was made to carry the Lord’s cross. Mat 27:32; Mar 15:21; Luk 23:26.
6. Simon the Pharisee, who invited the Lord to his house, where a woman ‘who was a sinner’ anointed the feet of the Lord. The Pharisee judged that the Lord could not be a prophet, or He would have known that the woman was a sinner; but he was rebuked, and the woman was forgiven. Luk 7:36-50. There is no authority for supposing that this woman was Mary Magdalene.
7. Simon, father of Judas Iscariot. Joh 6:71, etc.
8. Simon the Tanner, at whose house Peter was lodging at Joppa when sent for by Cornelius. Act 9:43; Act 10:6; Act 10:17; Act 10:32.
9. Simon Magus, so called because he was a magician or sorcerer. He had misled the people at Samaria by his magical arts, but he professed to believe at the preaching of Philip. Subsequently he offered money to the apostles that he might purchase the power of imparting the gift of the Holy Spirit (from which has arisen the word ‘simony’); but he was denounced by Peter. Act 8:9-24. Historians relate that he did much mischief among the saints.
Fuente: Concise Bible Dictionary
Simon
G4613
1. See Peter
Peter
2. One of the twelve apostles
– Called »The Canaanite«
Mat 10:4; Mar 3:18
– Called »Zelotes«
Luk 6:15; Act 1:13
3. A brother of Jesus
Mat 13:55; Mar 6:3
4. A leper, Jesus dines with
Mat 26:6; Mar 14:3
5. A man of Cyrene, compelled to carry Jesus’ cross
Mat 27:32; Mar 15:21; Luk 23:26
6. A Pharisee, Jesus dines with
Luk 7:36-44
7. The father of Judas Iscariot
Joh 6:71; Joh 12:4; Joh 13:2; Joh 13:26
8. A sorcerer, converted by Philip; rebuked by Peter
Act 8:9-13; Act 8:18-24
9. A tanner, Peter lodges with
Act 9:43; Act 10:6; Act 10:17; Act 10:32
Fuente: Nave’s Topical Bible
Simon
Simon (s’mon), a hearing, contracted from Simeon, a sorcerer, who professed to be a convert to the Christian faith, and was baptized by Philip at Samaria, but was severely rebuked by Peter as a hypocrite, because he desired to buy the gift of the Spirit. Act 8:9. Hence the buying and selling of ecclesiastical rights, benefits, or privileges is called simony, a high offence against the purity and integrity of the Christian faith. 2. Simon Peter. Mat 4:18. See Peter. 3. Simon the Canaanite, Mat 10:4, or Simon Zelotes, or the zealous, one of the twelve apostles; was one of the party called Zealots, hence his name. The epithet “Canaanite” is properly “Kananite,” the Chaldee for “zeal,” and has no reference to locality. 4. The brother of our Lord, Mat 13:55; Mar 6:5; not to be confounded with the preceding, nor with Symeon, who succeeded James as bishop of the church in Jerusalem. 5. A Pharisee. Luk 7:36; Luk 7:40. 6. A leper. Mat 26:6. 7. The father of Judas Iscariot. Joh 6:71. 8. The man of Cyrene who was compelled to bear our Saviour’s cross. Mat 27:32; Mar 15:21; Luk 23:26. 9. The tanner at Joppa with whom Peter lodged. Act 9:43.
Fuente: People’s Dictionary of the Bible
Simon
Si’mon. (contracted form of Simeon, a hearing).
1. Son of Mattathias. See Maccabees.
2. Son of Onias, the high priest, whose eulogy closes the “praise of famous men” in the book of Ecclesiasticus, chapter 4. (B.C. 302-293).
3. A “governor of the Temple,” in the time of Seleucus Philopator, whose information as to the treasures of the Temple led to the sacrilegious attach of Heliordorus. 2Ma 3:4, etc. (B.C. 175).
4. Simon, the brother of Jesus. The only undoubted notice of this Simon occurs in Mat 13:55; Mar 6:3. He has been identified, by some writers, with Simon, the Canaanite, and, still more generally, with Symeon who became bishop of Jerusalem, after the death of James, A.D. 62. The former of these opinions rests on no evidence whatever, nor is the later without its difficulties.
5. Simon, the Canaanite, one of the twelve apostles, Mat 10:4; Mar 3:18, otherwise described as Simon Zelotes, Luk 6:15; Act 1:13. (A.D. 28). The latter term, which is peculiar to Luke, is the Greek equivalent for the Chaldee term preserved by Matthew and Mark. See Canaanite, The. Each of these equally points out Simon as belonging to the faction of the Zealots, who were conspicuous for their fierce advocacy of the Mosaic ritual.
6. Simon of Cyrene, a Hellenistic Jew, born at Cyrene, on the north coast of Africa, who was present at Jerusalem, at the time of the crucifixion of Jesus, either as an attendant at the feast, Act 2:10, or as one of the numerous settlers, at Jerusalem from that place. Act 6:9. (A.D. 30). Meeting the procession that conducted Jesus to Golgotha, as he was returning from the country, he was pressed into the service to bear the cross, Mat 27:32; Mar 15:21; Luk 23:26, when Jesus himself was unable to carry it any longer. Compare Joh 19:17. Mark describes him as the father of Alexander and Rufus, perhaps, because this was the Rufus, known to the Roman Christians, Rom 16:13, for whom he more especially wrote.
7. Simon, a resident at Bethany, distinguished as “the leper.” It is not improbable that he had been miraculously cured by Jesus. In his house, Mary anointed Jesus, preparatory to his death and burial. Mat 26:6 etc.; Mar 14:3 etc.; Joh 12:1 etc.
8. Simon Magus, a Samaritan, living in the apostolic age, distinguished as a sorcerer, or “magician,” from his practice of magical arts. Act 8:9. According to ecclesiastical writers, he was born at Gitton, a village of Samaria, and was, probably, educated at Alexandria, in the tenets of the Gnostic school. He is first introduced to us as practicing magical arts in a city of Samaria, perhaps Sychar, Act 8:5, compare Joh 4:5, and, with such success that he was pronounced to be “the power of God which is called great.” Act 8:10. The preaching and miracles of Philip having excited his observation, he became one of his disciples, and received baptism at his hands, A.D. 36, 37.
Subsequently, he witnessed the effect produced by the imposition of hands, as practiced by the apostles, Peter and John, and, being desirous of acquiring a similar power for himself, he offered a sum of money for it. His object, evidently, was to apply the power to the prosecution of magical arts. The motive and the means were equally to be reprobated; and his proposition met with a severe denunciation from Peter, followed by a petition on the part of Simon, the tenor of which bespeaks terror, but not penitence. Act 8:9-24. The memory of his peculiar guilt has been perpetuated in the word, simony, as applied to all traffic in spiritual offices.
Simon’s history, subsequent to his meeting with Peter, is involved in difficulties. Early Church historians depict him as the pertinacious foe of the apostle Peter, whose movements, he followed for the purpose of seeking encounters, in which, he was singularily defeated. He is said to have followed the apostle to Rome. His death is associated with this meeting. According to Hippolytus, the earliest authority on the subject, Simon was buried alive at his own request, in the confident assurance that he would rise on the third day.
9. Simon Peter. See Peter.
10. Simon, a Pharisee, in whose house a penitent woman anointed the head and feet of Jesus. Luk 7:40.
11. Simon, the tanner, a Christian convert living at Joppa, at whose house Peter lodged. Act 9:43. The house was near the seaside, Act 10:6; Act 10:32, for the convenience of the water. (A.D. 37).
12. Simon, the father of Judas Iscariot. Joh 6:71; Joh 13:2; Joh 13:26.
Fuente: Smith’s Bible Dictionary
SIMON
(a) The Canaanite (Zelotes), an Apostle
Mat 10:4; Mar 3:18; Luk 6:15; Act 1:13
(b) Kinsman of Christ
Mat 13:55; Mar 6:3
(c) The Leper
Mat 26:6; Mar 14:3; Joh 12:2
(d) Of Cyrene
Mat 27:32; Mar 15:21; Luk 23:26
(e) The Pharisee
Luk 7:36
(f) Father of Judas (?)
Joh 6:71; Joh 12:4; Joh 13:2
(g) The Sorcerer
Act 8:9; Act 8:18
(h) The Tanner
Act 9:43; Act 10:6