SEV Biblia, Chapter 2:25
¶ Y he aquí, había un hombre en Jerusaln, llamado Simen, y este hombre, justo y pío, esperaba la consolacin de Israel; y el Espíritu Santo era sobre l.
Clarke's Bible Commentary - Luke 2:25
Verse 25. And, behold, there was a man in Jerusalem] This man is distinguished because of his singular piety. There can be no doubt that there were many persons in Jerusalem named Simeon, besides this man; but there was none of the name who merited the attention of God so much as he in the text. Such persevering exemplary piety was very rare, and therefore the inspired penman ushers in the account with behold! Several learned men are of the opinion that he was son to the famous Hillel, one of the most celebrated doctors and philosophers which had ever appeared in the Jewish nation since the time of Moses. Simeon is supposed also to have been the AB or president of the grand Sanhedrin. The same man was just] He steadily regulated all his conduct by the law of his God: and devout-he had fully consecrated himself to God, so that he added a pious heart to a righteous conduct. The original word eulabhv, signifies also a person of good report-one well received among the people, or one cautious and circumspect in matters of religion; from eu, well, and lambanw, I take: it properly denotes, one who takes any thing that is held out to him, well and carefully. He so professed and practised the religion of his fathers that he gave no cause for a friend to mourn on his account, or an enemy to triumph.
Several excellent MSS. read eusebhv, pious or godly, from eu, well, and sebomai, I worship; one who worships God well, i.e. in spirit and in truth.
Waiting for the consolation of Israel] That is, the Messiah, who was known among the pious Jews by this character: he was to be the consolation of Israel, because he was to be its redemption. This consolation of Israel was so universally expected that the Jews swore by it: So let me see the Consolation, if such a thing be not so, or so. See the forms in Lightfoot.
The Holy Ghost was upon him] He was a man divinely inspired, overshadowed, and protected by the power and influence of the Most High.
John Gill's Bible Commentary
Ver. 25. And behold there was a man in Jerusalem , etc.] Not in Nazareth, or Bethlehem, but in Jerusalem, the metropolis of the nation: one that lived there, was an inhabitant of that city, and a person of fame and note. So Joseph ben Jochanan is called lwry ya a man of Jerusalem, an inhabitant of that place: whose name was Simeon ; not Simeon, qydxh the just, the last of the men of the great synagogue, of whom the Jews often make mention f121 ; though this Simeon bears the same character, yet could not be he; because he was not only an high priest, which, if this man had been, would doubtless have been mentioned; but also lived some years before this time.
Many have thought, that this was Rabban Simeon, the son of Hillell, who was president of the sanhedrim forty years; and in which office this his son succeeded him; and which Simeon was the father of Gamaliel, the master of the Apostle Paul, of whom the Jewish chronologer thus writes f122 : Rabban Simeon, the son of Hillell the old, received from his father, and was appointed president after his father; but the time of the beginning of his presidentship I do not find in any authors: and a little after, Rabban Simeon, the son of Hillell, is the first that is called by the name of Rabban.
There are some things which seem to agree with, and favour this thought; for certain it is, that Christ was born in his time, whilst he was living: so the above writer says f123 , after he had observed, that Jesus of Nazareth was born at Bethlehem Judah, a parsa and a half from Jerusalem, in the year 3761 of the creation, and in the 42nd year of Caesar Augustus; that, according to this computation, his birth was in the days of Rabban Simeon, the son of Hillell.
And it is worthy of notice also, what another genealogical writer of theirs says f124 , that Rabban Simeon, the son of old Hillell, the prince, or president of Israel, as his father was, as it is in Sabbat, c. 1. is not mentioned in the Misna. Which looks as if he was not a favourer of the traditions of the elders, nor in great esteem with the Jews, that they ascribe none of them to him; yea, it may be observed, that he is entirely left out in the account of the succession of the fathers of tradition, in the tract called Pirke Abot; which is somewhat extraordinary, when he was the son of one, and the father of another of so much note among them. One would be tempted to think, that such a neglect of him, should spring from ill will to him, on account of his professing Jesus of Nazareth to be the Messiah. But there are other things which do not so well accord, as that this Simeon lived some years after the birth of Christ; whereas our Simeon seems to be in the decline of life, and just ready to depart: as also, that he was prince of Israel, or president of the sanhedrim, after this; which it is not likely he should, after such a confession of Jesus being the Messiah: likewise, seeing that his son Gamaliel was brought up a Pharisee: to which last Dr. Lightfoot replies, that holy fathers have some times wicked children; and that it was thirty years from Simeon's acknowledging Christ, to Gamaliel's education of Paul, or little less; and so much time might wear out the notice of his father's action, if he had taken any notice of it, especially his father dying shortly after he had made so glorious a confession; but his last observation is an objection to him. Upon the whole, it must be left uncertain and undetermined who he was: and the same man was just and devout ; he was a holy good man in his life and conversation; he was one that feared God, and avoided evil; he was righteous before men, and devout towards God, and exercised a conscience void, of offence to both: waiting for the consolation of Israel ; that is, the Messiah; for this was one of his names with the Jews, who sometimes style him, jnm , the comforter: for so they report that there are some that say his name is Menachen the comforter; as it is said, because the comforter that should relieve my soul is far from me. ( Lamentations 1:16) And again f126 , It is observed, that the name of the Messiah is Menachem, the comforter; and Menachem, by gematry, or numerically, is the same with Tzemach, the branch, ( Zechariah 3:8).
And so they often call him by the name of the consolation: hmjgb hara , which Dr. Lightfoot renders, so let me see the consolation, but should be rendered, may I never see the consolation, was a common form of swearing among them; and used much by R. Simeon ben Shetach, who lived before the times of Christ, of which there are several instances f127 : says R. Juda ben Tabai, hmjnb hara may I never see the consolation, if I have not slain a false witness. Says R. Simeon ben Shetach, to him, may I never see the consolation, if thou hast not shed innocent blood.
The gloss on it is, it is a light word, (the form) of an oath, in short language; as if it was said, may I never see the consolations of Zion, if he has not done this.
Again f129 , says R. Simeon Ben Shetach, hmjnb hara may I never see the consolation, if I did not see one run after his companion, into a desolate place, etc.
Now they might easily collect this name of the Messiah, from several passages of Scripture, which speak of God's comforting his people, at the time of redemption by the Messiah; and particularly, from its being part of his work and office, to comfort them that mourn, for which he was anointed by the Spirit of the Lord, ( Isaiah 61:1-3). And when he is called here, the consolation of Israel, it is not to be understood of the whole Jewish nation; for he was so far from being a comfort to them, as such, that through their corruption and wickedness, he came not to send peace, but a sword; and to set at variance the nearest relations and friends among themselves; and through their unbelief and rejection of him, wrath came upon them to the uttermost: but of the true and spiritual Israel of God, whom he has chosen, redeemed, and calls, whether of Jews or Gentiles; his own special and peculiar people, the heirs of promise; and who are often mourners in Zion, and being frequently disconsolate on account of sin, the temptations of Satan, and the hidings of God's face, stand in need of consolation from him: and in him there is what is always matter and ground of consolation; as in his person, he being the mighty God, and so able to save to the uttermost; in his blood, which speaks peace and pardon, and cleanses from all sin; in his righteousness, which is pure and perfect, and justifies from all iniquity, in his sacrifice, which expiates all the transgressions of his people; in his fulness, which is sufficient to supply all their wants; and in his power, by which he is able to keep them from falling, and to present them faultless before God. And he does often comfort them by his Spirit, by his word, and ordinances, by the promises of his Gospel, by the discoveries of pardoning grace, through his blood, and by his gracious presence: nor are his consolations small, but large and abundant, strong, solid, and everlasting. Now for the Messiah under this character, Simeon was waiting, hoping in a little time to see him; since he knew, both by the prophecies of the Old Testament, particularly by Daniel's weeks, and, by divine revelation, that the time was just at hand for his coming; and the Holy Ghost was upon him; not in a common and ordinary way, as he is upon all that are called by grace, as a Spirit of regeneration and sanctification: and as he was upon many others, who at this time were waiting and looking for the Messiah, as well as he; but in an extraordinary way, as a spirit of prophecy: for though prophecy had ceased among the Jews, from the times of Malachi, yet upon the conception and birth of Christ, it now returned; as to Zacharias, Elisabeth, and the virgin Mary, and here to Simeon, as is clear from what follows.
Matthew Henry Commentary
Verses 25-35 - The same Spirit that provided for the support of Simeon's hope provided for his joy. Those who would see Christ must go to his temple Here is a confession of his faith, that this Child in his arms was the Saviour, the salvation itself, the salvation of God's appointing. He bids farewell to this world. How poor does this world look to one tha has Christ in his arms, and salvation in his view! See here, ho comfortable is the death of a good man; he departs in peace with God peace with his own conscience, in peace with death. Those that have welcomed Christ, may welcome death. Joseph and Mary marvelled at the things which were spoken of this Child. Simeon shows them likewise what reason they had to rejoice with trembling. And Jesus, his doctrine, and people, are still spoken against; his truth and holines are still denied and blasphemed; his preached word is still the touchstone of men's characters. The secret good affections in the mind of some, will be revealed by their embracing Christ; the secre corruptions of others will be revealed by their enmity to Christ. Me will be judged by the thoughts of their hearts concerning Christ. He shall be a suffering Jesus; his mother shall suffer with him, becaus of the nearness of her relation and affection.
Greek Textus Receptus
και 2532 CONJ ιδου 2400 5628 V-2AAM-2S ην 2258 5713 V-IXI-3S ανθρωπος 444 N-NSM εν 1722 PREP ιερουσαλημ 2419 N-PRI ω 3739 R-DSM ονομα 3686 N-NSN {VAR1: συμεων 4826 N-PRI } {VAR2: σιμεων 4826 N-PRI } και 2532 CONJ ο 3588 T-NSM ανθρωπος 444 N-NSM ουτος 3778 D-NSM δικαιος 1342 A-NSM και 2532 CONJ ευλαβης 2126 A-NSM προσδεχομενος 4327 5740 V-PNP-NSM παρακλησιν 3874 N-ASF του 3588 T-GSM ισραηλ 2474 N-PRI και 2532 CONJ πνευμα 4151 N-NSN αγιον 40 A-ASN ην 2258 5713 V-IXI-3S επ 1909 PREP αυτον 846 P-ASM
Vincent's NT Word Studies
25. Devout (eulabhv). Used by Luke only. The kindred word, eujlabeia, godly fear, occurs twice: Hebrew v. 7; xii. 28. From eu, well, and lambanw, to take hold of. Hence of a circumspect or cautious person who takes hold of things carefully. As applied to morals and religion, it emphasizes the element of circumspection, a cautious, careful observance of divine law; and is thus peculiarly expressive of Old Testament piety, with its minute attention to precept and ceremony. Compare Acts ii. 5. Consolation of Israel. Compare hope of Israel, Acts xxviii. 20, and Isaiah xli. 1. The Messianic blessing of the nation. Of the Messiah himself, Rest. See Isa. xi. 10. A common form of adjuration among the Jews was, So may I see the consolation.
Robertson's NT Word Studies
2:25 {Devout} (eulabes). Used only by Luke (#Ac 2:5; 8:2; 22:12) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully (eu and labein) and so reverently, circumspectly. {Looking for the comfort of Israel} (prosdechomenos paraklsin tou Israel). Old Greek verb to admit to one's presence (#Lu 15:2) and qen to expect as here and of Anna in verse #38. {Paraklsin} here means the Messianic hope (#Isa 11:10; 40:1), calling to one's side for cheer. {Upon him} (ep' auton). this is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.