There are several Simons in the New Testament, but the Simeons of the New Testament other than the son of Jacob are: The name Simeon occurs 7 times in the New Testament; see full concordance.
The waw-nun extension of our name is a normal construction to localize or personify a root. For a meaning of the name Simeon, NOBSE Study Bible Name List reads Hearing. Ohad (son) Joseph (half brother)
[2] With Leah as a matriarch, Biblical scholars regard the tribe as having been believed by the text's authors to have been part of the original Israelite confederation, however, the tribe is absent from the parts of the Bible which textual scholars regard as the oldest (for example, the ancient Song of Deborah), and some scholars think that Simeon was not originally regarded as a distinct tribe. [10], Simeon's vengeance, and punishment in the blessing, are viewed by biblical scholars as aetiological postdictions which were designed to explain why, in the time of the author of the blessing (900-700BC), the tribe of Simeon was dwindling out of existence. Noun השמעות (hashma'ut) describes that which is caused to be heard.
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[7] The account dramatizes the theme of tension between marriage within a group (endogamy) and marriage with outsiders (exogamy). There are five Simeons mentioned in the Bible, three of which in the New Testament: Note that the Greek name Simeon (Συμεων) is a transliteration of the Hebrew name Simeon (שמעון) but that Greek name Simon (Σιμων) is a Hellenized version of Simeon. To Greek and Latin speakers, our name would probably have sounded like Snub Nosed.
In Genesis 29:33 the name Simeon is directly linked to the verb שמע (shama'), meaning to hear: The verb שמע (shama') means to hear and may also mean to understand or obey.
Benjamin (half brother)
The Simeon of the New Testament had an opposite reputation to that of the Simeon of the Old Testament. In the Torah's account of the rape of Dinah, wherein Dinah was raped (or in some versions, merely seduced) by a Canaanite named Shechem.
[10] The midrashic book of Jasher, argues that it was Simeon who deceived Hamor by insisting that the men of Shechem would need to be circumcised.
The account dramatizes the theme of tension between marriage within a group (endogamy) and marriage with outsiders (exogamy).
Jamin (son) The waw-nun extension of our name is a normal construction to localize or personify a root. [8], Jacob castigates Simeon and Levi for this as their actions have placed the family in danger of a retaliatory strike by their neighbors. [13] According to the midrashic book of Jasher, Simeon wasn't willing to become a hostage, so Joseph sent 70 strong Egyptians to take Simeon by force, but Simeon had a very powerful voice, and so was able to scare off the Egyptians simply by shouting. Christian Truth.
It goes on to argue that Simeon was extremely strong, despite only being 14 years old, and was able to slaughter all the men of Shechem nearly single-handedly, only having assistance from his brother Levi, and captured 100 young women, marrying the one named "Bonah". However, some Biblical scholars view this as postdiction, an eponymous metaphor providing an etiology of the connectedness of the tribe to others in the Israelite confederation.
6 Aug. 2014, ibn Abdullah ibn Abdul-Muttalib ibn Hashim, Current Ummah of Islam (Ummah of Muhammad), https://en.wikipedia.org/w/index.php?title=Simeon_(son_of_Jacob)&oldid=977871546, Creative Commons Attribution-ShareAlike License, Mother Abiona or Amtelai the daughter of Karnebo, Slayers of Saleh's she-camel (Qaddar ibn Salif and Musda' ibn Dahr). Be our patron for as little as one dollar a month: https://www.abarim-publications.com/Meaning/Simeon.html, The Passion of the Christ and the Theory of Everything, The Fate of Our World: The Bible, AI and Cryptocurrency, The first and most famous Simeon is the second son of, The only other Old Testament Simeon is one of the sons of, A leader of the church in Antioch who was also called. Another association that might have been readily made in the Greek world is between our name and the word σιμος (simos), which describes the characteristics of a non-Semitic countenance: a hollow face and a wide, flat nose. Noun משמעת (mishma'at) refers to a group or listeners. The Latin variant simia came to denote apes, from which comes our English word "simian," which describes the infraorder that also includes humans. [3] The Testament of Simeon, on the other hand, declares that Simeon acknowledged that it was just for him to be imprisoned, given his earlier mistreatment of Joseph, and so he went willingly.
[16] Although some classical rabbinical sources argue that the mother of his children, and his wife, was Bonah, one of the women from Shechem, other classical rabbinical sources argue that Simeon's wife (and the mother of his children) was Dinah, his sister, who had insisted on the marriage before she would be willing to leave Shechem's home (Shechem was her rapist/lover). There are four different men named Simeon mentioned in the Bible: Simeon, a son of Jacob (Genesis 29:33); Simeon, a man who met the baby Jesus in the temple of Jerusalem (Luke 2:25); Simeon, a church member in Antioch (Acts 13:1); and Simeon who was listed in the lineage of Jesus (Luke 3:30). Here at Abarim Publications we find these findings deliciously clever, but void of any relevance to the story that unfolds in Genesis.
The midrashic book of Jasher argues that Simeon was the one who proposed that the brothers should kill Joseph, and other classical sources argue that it was Simeon who threw Joseph into a pit, and became furious when he found out that Judah had sold Joseph rather than killed him. Zebulun (brother) [3], In the Torah's account of the rape of Dinah, wherein Dinah was raped (or in some versions, merely seduced) by a Canaanite named Shechem.
Noun שמע (shema') means sound.
Shaul (son), Levi (brother)
[11] According to classical rabbinical sources, Joseph chose Simeon to be the hostage because he was concerned that if Simeon wasn't separated from Levi, then Levi and Simeon might destroy Egypt together, since they had already destroyed Shechem.
Some Biblical scholars regard the account of the rape of Dinah as an aetiological myth, created by the Jahwist, to justify the presence of a sanctuary at Shechem; in comparison to the Elohist's justification of the Shechem sanctuary, where the land is simply purchased by Jacob, and dedicated to El Elohe Israel (meaning El is the God of Israel, mighty is the God of Israel, or God, the God of Israel).
But also note the striking similarities between our name and the Greek word σημειον ( semeion ), meaning mark or sign.