Consolation
Attempt to comfort someone who is in sorrow. The most frequently encountered Hebrew term is niham [WjIn]; parakaleo [parakalevw], paramutheomai [paramuqevomai] and other synonyms occur in Greek. In the English versions, "consolation" is practically interchangeable with "comfort."
Consolation for the Sorrowful. Consolation is the attendant to mourning ( Job 29:25 ; Jer 16:7 ), due perhaps to the loss of a close relative ( 2 Sam 12:24 ; 1 Chron 7:22 ; John 11:19 ). Such comfort goes out to people who are distressed and alone ( Psalm 77:2-3 ), who weep bitterly ( Isa 22:4 ), or who are extremely anxious ( Psalm 94:19 ). In extreme circumstances people may refuse to be comforted ( Gen 37:35 ; Jer 31:15 ). When the ruined Jerusalem was figuratively in despair, she had "none to comfort her" ( Lamentations 1:2 Lamentations 1:9 ; cf. Nahum 3:7 ).
Consolation normally requires a personal visit or perhaps a letter ( 2 Sam 10:1-2 ). The thoughtful comforter does not forget to offer food and drink ( Jer 16:7 ) or financial help ( Job 42:11 ). In postbiblical literature, the rabbis detail the correct procedures for consolation and underscore its worth.
Even though well-intended, consolation may at times do more harm than good. Job's friends agree to go and sympathize with him ( Job 2:11 ), but Job calls them "miserable comforters": All they offer him are long-winded speeches ( 16:2-3 ; 21:34 ). Although the three imagine their wisdom is "God's consolations" ( 15:11 ), Job remains nearly disconsolate (but see 6:10 ).
Despite the value of human sympathy, it is God who ultimately eases our sorrows. The psalms overflow with prayer and thanksgiving for the comfort that comes from God ( 23:4 ; 42:11 ; 71:20-21 ; 86:16-17 ; 94:18-19 ; 103:13-14 ; 147:3 ) and his Word ( 119:49-50 ; cf. Rom 15:4 ). God intervenes even if all human help fails ( Psalm 69:20 ). But supernatural comfort must be sought from God alone, not from idols or fortune-tellers ( Zec 10:2 ).
The "Consolation of Israel." The return of the Jews from exile is the work of divine consolation ( Jer 31:10-14 ; Zech 1:12-13 ; cf. Exod 3:7-8 ). Isaiah in particular emphasizes both literal and spiritual restoration: "Comfort, comfort my people" ( 40:1-2 ; 51:3 ; 52:9 ; 66:13 ).
It is this prophetic language that underlies lu 2:25. Simeon is waiting for the "consolation of Israel." This phrase is linked with "the redemption of Jerusalem" ( Luke 2:38 ; 24:21 ) and "the kingdom of God" ( Luke 23:51 ). This consolation involves the coming of the Messiah ( Luke 2:26 ) and the revealing of salvation for all nations ( Luke 2:29-32 ).