Si´mon, the same name, in origin and signification, as Simeon.
Simon, 1
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 him—an 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.
1. One of the twelve apostles. See PETER.\par 2. The Canaanite, or Zelotes, one of the twelve apostles. See ZELOTES.\par 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.\par 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.\par 5. A Pharisee, probably at Capernaum, who invited Jesus to dinner at his house, Luk 7:36-50 .\par 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 .\par 7. The tanner; a disciple who dwelt at Joppa, and in whose house Peter lodged, Mal 9:43 10:6,17,32\par 8. 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.\par 9. The father of Judas Iscariot, Joh 6:71 13:2,26.\par
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.
(See SIMEON.)
Simon (sî’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.
[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.
SIMON.—The form Simon is not a transcription of
W. Patrick.
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 Maccabæan 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 Cananæan, 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 Lord’s 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 Lord’s 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 Lord’s 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, Peter’s host at Joppa (Act 9:43).
A. J. Maclean
(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
(
(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” (
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 (
(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)
- Nine Simons:
(1) The apostle Simon Peter;
(2) The apostle Simon the Patriot, or the Zealot;
(3) Simon, the father of Judas Iscariot;
(4) Simon the Pharisee in whose house the feet of Jesus were anointed by "a bad woman";
(5) Simon (Matt 13), brother of Jesus;
(6) Simon the leper in whose house in Bethany Jesus was anointed in a separate incident from the one involving Simon the Pharisee. The woman in this case was Mary, the sister of Martha and Lazarus;
(7) Simon of Cyrene who carried the cross of Jesus to his place of execution on Calvary; and
In the Acts of the Apostles:
(8) Simon the magician baptised by Philip the Evangelist in Samaria; and
(9) Simon the tanner with whom the apostle Peter stayed in Joppa.
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 Philip’s 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 Spirit’s 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 God’s mercy (Act 8:9-24).
The other Simon was a tanner in Joppa, on the Mediterranean coast. Peter on one occasion stayed in Simon’s 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).