Ewangelia Łukasza 2:34

Nowe Przymierze Zaremba

Symeon zaś życzył im wszelkiego powodzenia, a do Marii, Jego matki, powiedział: Oto Ten został ustanowiony, aby być powodem zarówno upadku, jak i podźwignięcia się wielu ludzi w Izraelu, oraz jako znak, o który będą się spierać.

Parallel Translations

Biblia Gdańska (1632)
I błogosławił im Symeon, i rzekł do Maryi, matki jego: Oto ten położony jest na upadek i na powstanie wielu ich w Izraelu, i na znak, przeciw któremu mówić będą.

Nowa Biblia Gdańska (2012)
Symeon także im wielbił Boga oraz powiedział do Marii, jego matki: Oto ten jest ustanowiony na upadek oraz wzniesienie wielu w Israelu, na znak sprzeciwiania się;

Biblia Tysiąclecia
I błogosławił im Symeon, i rzekł do Maryi, matki jego: Oto ten położony jest na upadek i na powstanie wielu ich w Izraelu, i na znak, przeciw któremu mówić będą.

Uwspółcześniona Biblia Gdańska
I błogosławił im Symeon, i powiedział do Marii, jego matki: Oto ten położony jest na upadek i na powstanie wielu w Izraelu, i na znak, przeciwko któremu będą mówić;

Biblia Brzeska (1563)
I błogosławił im Symeon, mówiąc do Mariej matki jego: Oto ten położon jest na upad i na powstanie wielu ich w Izraelu i na znak, któremu się sprzeciwić będą.

Biblia Warszawska
I błogosławił im Symeon, i rzekł do Marii, matki jego: Oto ten przeznaczony jest, aby przezeń upadło i powstało wielu w Izraelu, i aby był znakiem, któremu się sprzeciwiać będą,

Bible Verse Review
  from Treasury of Scripure Knowledge

blessed: Genesis 14:19, Genesis 47:7, Exodus 39:43, Leviticus 9:22, Leviticus 9:23, Hebrews 7:1, Hebrews 7:7

set: Isaiah 8:14, Isaiah 8:15, Hosea 14:9, Matthew 21:44, John 3:20, John 9:29, Romans 9:32, 1 Corinthians 1:23, 2 Corinthians 2:15, 1 Peter 2:7

and rising: Acts 2:36-41, Acts 3:15-19, Acts 6:7, Acts 9:1-20

for a: Psalms 22:6-8, Psalms 69:9-12, Isaiah 8:18, Matthew 11:19, Matthew 26:65-67, Matthew 27:40-45, Matthew 27:63, John 5:18, John 8:48-52, John 9:24-28, Acts 4:26, Acts 13:45, Acts 17:6, Acts 24:5, Acts 28:22, 1 Corinthians 1:23, Hebrews 12:1-3, 1 Peter 4:14

Reciprocal: Genesis 27:4 - that my Joshua 22:6 - General 2 Samuel 19:39 - blessed Psalms 37:24 - Though Psalms 71:7 - as a wonder Isaiah 66:19 - I will set Jeremiah 15:10 - a man Ezekiel 3:20 - and I lay Ezekiel 4:3 - This Malachi 3:2 - who may abide Matthew 11:6 - whosoever Matthew 13:57 - they Mark 6:3 - offended Luke 7:23 - General John 9:39 - For John 15:20 - word Acts 14:4 - the multitude 2 Corinthians 2:16 - the savour of death Hebrews 12:3 - contradiction 1 Peter 2:8 - a stone

Gill's Notes on the Bible

And Simeon blessed them,.... Pronounced them blessed persons, on account of their relation to Christ as man; and more especially, because of their interest in him, as the, Saviour and Redeemer of them; and wished them all happiness and prosperity inward and outward, temporal, spiritual, and eternal; and so the Arabic version renders it, confining it to Joseph and Mary; "and Simeon blessed them both"; though this blessing of his may take in also the young child Jesus; whom he might pronounce blessed, as Elizabeth before had done, Luke 1:42 since he was the promised seed, in whom all nations of the earth should be blessed; and to whom, and to whose undertakings, interest, and kingdom, he might wish all prosperous success. The Persic version reads, "old Simeon: and said unto Mary his mother": he directed his discourse to her, because she was the only real parent of this child he had in his arms, and had said so much of, and was about to say more; and because part of what follows, personally concerned her:

behold, this child is set for the fall and rising again of many in Israel. The word "child", is not in the original text; where it is only, "this is set, c." Simeon seeming to be, as it were, at a loss, what name to call this great and illustrious person by, and therefore it is left to be supplied. The Persic version supplies it thus, behold, "this Holy One is set, c." The sense is, that this child, who is the stone of Israel, is set, or put, or lies, both as a stone of stumbling, and rock of offence, for many of the Jews to stumble at, and fail and perish and as a precious corner and foundation stone, for the erection and elevation of others of them, to the highest honour and dignity, that shall believe on him: for these words are not to be understood of the same, but of different persons among the Jews though it may be true, that some, who first stumbled at him, might be raised up again, and brought to believe in him; and that many, who for his sake, and the Gospel, fell under great disgrace and reproach, and into great afflictions and persecutions, were raised up to the enjoyment of great comfort and honour: but they are not the same persons that Christ is set for the fall of, that he is set for the rising of; nor the same he is set for the rising of, he is set for the fall of; the one designs the elect of God among the Jews, who became true believers in Christ; and the other, the reprobate, who died in impenitence and unbelief: the words, so far as they concern Christ, "being set for the fall of many of the Jews"; have a manifest reference to Isaiah 8:14 where the Messiah is spoken of as a stone, and as a stone of stumbling, and rock of offence; at which, many of the Jews should stumble, and fail, and be broken. And so the text is applied in the Talmud m, where it is said, that

"the son of David will not come, until both houses of the fathers, fail out of Israel; and they are these, the head of the captivity in Babylon, and the prince in the land of Israel; as it is said, Isaiah 8:14 "he shall be for a sanctuary; but for a stone of stumbling and rock of offence", to both the houses of Israel.''

Accordingly the Jews did stumble at his birth, parentage, and education; at the meanness of his person, and the obscurity of his kingdom; at the company he kept, and the audience that attended him; at his doctrine and miracles, and at his sufferings and death: they fell, through their unbelief and rejection of him, as the Messiah; and not only from their outward privileges, civil, and religious; the Gospel was taken away from them, the national covenant between God and them was broken, and they ceased to be his people, their temple and city were destroyed, and wrath came upon their nation to the uttermost; but they also fell into everlasting perdition, dying in their sins, through their disbelief of Jesus as the Messiah: this indeed was not the case of all of them; there was a seed, a remnant, according to the election of grace but it was the case of many, and of the far greater part but then this same stone that was laid in Zion, was also

set for the rising again of many of them; meaning not for their resurrection in a literal sense, though this is a truth: for as all God's elect, whether Jews or Gentiles, rose in him representatively, when he rose from the dead; so many of them rose personally after his resurrection, and all of them, at the last day, will rise again, in consequence of their union to him: and indeed, all the wicked will be raised again, by virtue of his power; but not this, but their resurrection in a spiritual sense, is here meant; and it supposes the persons raised to have been in a low estate, as all God's elect by nature are: they are in a hopeless and helpless condition in themselves: they are in a state of thraldom and bondage, to sin, Satan, and the law; they are filled with diseases, nauseous, mortal, and incurable; they are clothed in rags, and are beggars on the dunghill; they are deep in debt, and have nothing to pay; and are dead in trespasses and sins. Christ is now provided and appointed, for the raising them up out of their low estate, and he does do it; he is the resurrection and the life unto them; he raises from the death of sin, to a life of grace and holiness from him, to a life of faith on him, and communion with him here, and to eternal life hereafter: he pays all their debts clothes them with his righteousness, heals all their diseases, redeems them from the slavery of sin, the captivity of Satan, and the bondage and curse of the law; brings them into a hopeful and comfortable condition; raises them to the possession of a large estate, an eternal inheritance; and gives them both a right unto it, and ineptness for it; sets them among princes, makes them kings, places them on a throne of glory, yea, on his own throne, and sets a crown of righteousness, life, and glory, on their heads; and will cause them to reign with him, first on earth, for a thousand years, and then in heaven to all eternity: and this was to be the case of many in Israel, though not of all; for all did not obey the Gospel, some did, three thousand under one sermon; and more will in the latter day, when all Israel shall be saved. This privilege of rising again, in this sense, by Christ, though it is here spoken of with respect to many of the Jews, yet not to the exclusion of the Gentiles; for this honour have all the saints, be they of what nation they will. Now when Christ is said to be "set" for these different things, the meaning is, that he was foreappointed, preordained, and set forth in God's counsel, purposes, and decrees, as a stone at which some should stumble, through their own wickedness and unbelief, and fall and perish, and be eternally lost; and as a foundation stone for others, to build their faith and hope upon, which should be given them, and so rise up to everlasting life; and that he was set forth in the prophecies of the Old Testament, as in that here referred to, for the same ends; and that he was now exhibited in human nature with the same views, and should be held forth in the everlasting Gospel, for the like purposes; and which eventually is the savour of life unto life to some, and the savour of death unto death to others: to all this, a behold is prefixed, as expressing what is wonderful and surprising, and not to be accounted for, but to be resolved into the secret and sovereign will of God: it is added, that he is also set

for a sign which shall be spoken against: referring to Isaiah 8:18. Christ is the sign of God's everlasting love to his people, the great proof, evidence, and demonstration of it; and in this respect, is spoken against by many: and he is set up in the Gospel, as an ensign of the people to look at, and gather to, for comfort, peace, righteousness, salvation, and eternal life; but is by many contradicted, opposed, and treated with contempt and abhorrence; so that he appears rather to be set as a mark and butt to shoot at: he was spoken against by the Scribes and Pharisees, and the greater part of the people of the Jews, and contradicted, as the Messiah, because of his mean appearance among them; his proper deity was denied, his divine sonship was gainsayed; he was contemned in all his offices, kingly, priestly, and prophetic; his works of mercy, both to the bodies and souls of men, his miracles, and the whole series of his life and actions, were traduced as sinful and criminal: this was the contradiction of sinners against himself, which he endured, Hebrews 12:3 and for which he was set and appointed; and still the contradiction continues, and will, as long as the Gospel is preached.

m T. Bab. Sanhedrin, fol. 33. 1.

Barnes' Notes on the Bible

Simeon blessed them - Joseph and Mary. On them he sought the blessing of God.

Is set - Is appointed or constituted for that, or such will be the effect of his coming.

The fall - The word “fall” here denotes “misery, suffering, disappointment,” or “ruin.” There is a plain reference to the passage where it is said that he should be “a stone of stumbling and a rock of offence,” Isaiah 8:14-15. Many expected a temporal prince, and in this they were disappointed. They loved darkness rather than light, and rejected him, and fell unto destruction. Many that were proud were brought low by his preaching. They fell from the vain and giddy height of their own self-righteousness, and were humbled before God, and then, through him, rose again to a better righteousness and to better hopes. The nation also rejected him and put him to death, and, as a judgment, “fell” into the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the people were scattered into all the nations. See Romans 9:32-33; 1 Peter 2:8; 1 Corinthians 1:23-24.

And rising again - The word “again” is not expressed in the Greek. It seems to be supposed, in our translation, that the “same persons would fall and rise again; but this is not the meaning of the passage. It denotes that many would be ruined by his coming, and that many “others” would be made happy or be saved. Many of the poor and humble, that were willing to receive him, would obtain pardon of sin and peace - would “rise” from their sins and sorrows here, and finally ascend to eternal life.

And for a sign ... - The word “sign” here denotes a conspicuous or distinguished object, and the Lord Jesus was such an object of contempt and rejection by all the people. He was despised, and his religion has been the common “mark” or “sign” for all the wicked, the profligate, and the profane, to curse, and ridicule, and oppose. Compare Isaiah 8:18, and Acts 28:22. Never was a prophecy more exactly fulfilled than this. Thousands have rejected the gospel and fallen into ruin; thousands are still falling of those who are ashamed of Jesus; thousands blaspheme him, deny him, speak all manner of evil against him, and would crucify him again if he were in their hands; but thousands also “by” him are renewed, justified, and raised up to life and peace.

Clarke's Notes on the Bible

Verse 34. This child is set for the fall — This seems an allusion to Isaiah 8:14-15: Jehovah, God of hosts, shall be-for a stone of stumbling and rock of offence to both houses of Israel; and many among them shall stumble and fall, c. As Christ did not come as a temporal deliverer, in which character alone the Jews expected him, the consequence should be, they would reject him, and so fall by the Romans. See Romans 11:11-12, and Matthew 24:0. But in the fulness of time there shall be a rising again of many in Israel. See Romans 11:26.

And for a sign — A mark or butt to shoot at - a metaphor taken from archers. Or perhaps Simeon refers to Isaiah 11:10-12. There shall be a root of Jesse, which shall stand for an ENSIGN of the people to it shall the Gentiles seek: - intimating that the Jews would reject it, while the Gentiles should flock to it as their ensign of honour, under which they were to enjoy a glorious rest.

That the thoughts (or reasonings) of many hearts may be revealed. — I have transposed this clause to the place to which I believe it belongs. The meaning appears to me to be this: The rejection of the Messiah by the Jewish rulers will sufficiently prove that they sought the honour which comes from the world, and not that honour which comes from God: because they rejected Jesus, merely for the reason that he did not bring them a temporal deliverance. So the very Pharisees, who were loud in their professions of sanctity and devotedness to God, rejected Jesus, and got him crucified, because his kingdom was not of this world. Thus the reasonings of many hearts were revealed.