The second tribe of Israel is named for Jacob’s and Leah’s son Simeon. The Bible gives us a poignant teaching about the origins of the name. In Hebrew it can be divided etymologically into shema-on, which means “God has heard of my suffering.”

Leah’s suffering refers to her feeling of not being loved by her husband Jacob. Jacob, as we learned earlier, preferred Leah’s sister Rachel. But Rachel had trouble conceiving, and thus Jacob’s first four children are born to Leah.

Even as she gives birth, Leah suffers from Jacob’s preference for her sister. The Bible is clearly aware of the power and depth of human sensitivities. 

An Impulsive Son

Simeon’s life is filled with both impulsivity and lack of judgement. The most notable example of these traits is the response to the kidnapping and rape of his sister Dinah.

According to Genesis 24, a Canaanite prince named Shechem raped Dinah. He then asked her father if he could marry her. This marriage would bring their two families together. Jacob agrees.

Yet, Jacob and his sons  stipulate that Shechem and his clan must circumcise themselves in order to join with the Israelites. They agree and do so.

A Broken Promise

Two days later, as Shechem and his men are healing from their circumcisions, Simeon and another brother attack the city and murder all  the men. They also loot their fields and bring the women and children as plunder.

Jacob is furious with the two brothers, and he condemns the descendants of Simeon to wandering and division.

Simeon in the New Testament

Simeon does receive some rehabilitation in the New Testament, where he plays a prominent role in the Gospel of Luke. Luke 2:25 tells us of a man named Simeon  who was “righteous and devout, waiting for the consolation of Israel, and the Holy Spirit was upon him.” He holds and blesses the baby Jesus and predicts his role as a savior for Israel. The text tells us that he could not die until he had seen the “Redeemer of Israel.”

In Eastern Orthodox tradition, Simeon is seen as one of the translators of the Old Testament from Hebrew into Greek.

Are these later references to Simeon intended to show a character transformation? Perhaps. Or maybe Simeon was a common name, and the Simeon of the New Testament has no relationship with the Simeon of the old?

These questions have no definitive answer, yet the idea that those who are lost can again be found, and people can change over time, is a core truth of both Judaism and Christianity.