[21] et angariāvērunt praetereuntem quempiam Simōnem
Cyreneum venientem dē vīllā patrem Alexandrī et Rūfī ut tolleret
crucem eius
- And they forced one Simon, a Cyrenian, [who was] passing
by [while] coming out of the country, the father of Alexander and of
Rufus, to take up his cross.
[i] angariāvērunt … quempiam Simōnem Cyreneum … | and
they forced a certain Simon, a Cyrenian [or: a certain man from Cyrene,
Simon …]
quispiam: here, it functions as an indefinite
adjective conveying the idea of ‘some … or other’. Who he actually was is not
the focus of the narrative, but was simply somebody who happened to be passing
by at the time.
26.11.25: Level 3; indefinites [9]: -piam
https://adckl.blogspot.com/2025/08/261125-level-3-indefinites-9-piam.html
[ii] angariāvērunt … Simōnem … ut tolleret crucem eius | and they
forced … Simon … to take up his cross; subjunctive [indirect
command]
angariō, -āre [1]: demand;
compel
Jesus, like other victims of crucifixion, was required to
carry his own heavy cross, but was presumably so weakened by the cruel
treatment at the hands of the soldiers, that he was unable to do so. A Roman
soldier could have compelled anybody to assist but, in an already highly tense
situation – as evidenced during the trial – it could have been politically
explosive to order a member of the Jewish or Roman population. That the account
specifically refers to a certain Simon from Cyrene indicates
that [i] he just happened to be there, and [ii] he was a foreigner from North
Africa. It is feasible that he did not know who Jesus was. That he was forced
may suggest that he was unwilling to become involved, but had no choice.
In Luke 23:26, ‘choice’ is not even a consideration:
et cum dūcerent eum adprehendērunt Simōnem quendam Cȳrēnēnsem venientem dē vīllā et inposuērunt illī crucem portāre post Iēsum
- And as they were leading him away, they
laid hold of / seized one Simon of Cyrene, coming from the
country; and they laid the cross on him to carry after Jesus.
The specific reference in Mark to Alexander and Rufus suggests
that the names were meaningful to at least part of the intended audience,
perhaps as a way of identifying which Simon was meant, since Simon was a very
common name. Some commentators have attempted to connect Rufus with the Rufus
mentioned in Epistle to the Romans 16:13, but such identifications remain
speculative. Caution is therefore needed against building elaborate historical
or theological interpretations upon what is, in Mark’s account, a brief detail.
Matthew 27:32 and Luke 23:26 both refer to Simon of Cyrene,
but with no additional information.
In John 19:17 the entire incident is not recounted at all: et baiulāns
sibi crucem exīvit in eum quī dīcitur Calvāriae locum hebraīce Golgotha
- And
bearing his own cross, he went forth to the place which is called
Calvary, in Hebrew Golgotha.
https://en.wikipedia.org/wiki/Simon_of_Cyrene
[22] et perdūcunt illum in Golgotha locum quod est
interpretātum Calvāriae locus
- And they bring him into the place Golgotha, which, being
interpreted, is The Place of Calvary / the Skull.
Golgotha, -ae [1/f] < Anc. Gk. Γολγοθᾶ [Golgothâ]
and Aramaic גּוּלְגּוּלְתָּא [gulgultā]: skull
https://www.blueletterbible.org/lexicon/g1115/kjv/tr/0-1/
https://www.biblegateway.com/resources/eastons-bible-dictionary/Golgotha
calvāria, -ae [1/f]: skull
The precise location and the
reason for the name are debated.
[23] et dabant eī bibere murrātum vīnum et nōn accēpit
- And they gave him to drink wine mixed with myrrh: and he did
not take (it).
murrātus, -a, -um: spiced or mixed with myrrh
myrrha, -ae [1/f] / murra, -ae [1/f]: myrrh
Mixed with wine, myrrh could have mildly sedative or analgesic
effects.
Again, the use of the imperfect tense (dabant) suggests an
action that was either repeated or attempted, the latter known in
grammar as conative.
[24] et crucifīgentēs eum dīvīsērunt vestīmenta eius
mittentēs sortem super eīs quis quid tolleret
- And crucifying him, they divided his garments, casting
lots upon them to see what each should take. [literally: who should
take what.]
…quis quid tolleret | who should take
what; subjunctive [indirect question]
[25] erat autem hōra tertia et crucifīxērunt eum
- And it was the third hour: and they crucified him.
[26] et erat titulus causae eius īnscrīptus rēx Iūdaeōrum
- And a notice of his accusation was written above: THE KING OF
THE JEWS.
The accusation also serves as a warning against any Jewish attempt
to assert authority over the territory.
[27] et cum eō crucifīgunt duōs latrōnēs ūnum ā dextrīs
et alium ā sinistrīs eius
- And with him they crucify two thieves: one on his
right, and the other on his left.
Translation can shape interpretation: latrō, -nis [3/m]
can have a broader meaning than merely ‘thief’; the noun reflects the sense of Anc.
Gk. λῃστής [lēistḗs], and it may also refer to a rebel or
an insurgent, a crime for which crucifixion was a common Roman
punishment.
Various translations of the Vulgate render latrōnēs as
[i] robbers; thieves, and [ii] revolutionaries; rebels. They convey different
‘status’ in terms of the crimes committed. One version is cautious, merely
describing them as ‘criminals’.
Again, we must avoid over-interpretation. On the one hand,
Jesus is reduced to the humiliating status of a common criminal. Equally
plausible, however, is that, placed between two rebels — together with the
‘warning sign’ above his head — he is being presented as a rebel leader.
“Scholars posit that these men are insurrectionists, possibly
even Barabbas' accomplices, though we have no hard evidence of this.”
https://www.bibleref.com/Mark/15/Mark-15-27.html
The source of the suggestion that they are in some way
associated with Barabbas is at:
Mark 15:7: erat autem quī dīcēbātur Barabbās quī cum
sēditiōsīs erat vīnctūs quī in sēditiōne fēcerant homicīdium
- And there was one called Barabbas, who was put in prison with
some seditious men, who in the sedition had committed murder.
Luke 23:19: quī erat propter sēditiōnem quandam factam
in cīvitāte et homicīdium missus in carcerem.
- And he had been sent to jail on account of a certain
insurrection carried out in the city, and murder.
However, in John 18:40, there is no suggestion that Barabbas
was an insurgent, nor is there any indication that he had accomplices:
Clāmāvērunt ergō rūrsum omnēs, dīcentēs: Nōn hunc, sed
Barabbam. Erat autem Barabbās latrō.
- They cried out again, “Not this man, but Barabbas!” Now
Barabbas was a robber.
[28] et adimplēta est scrīptūra quae dīcit et cum inīquīs
reputātus est
- And the scripture was fulfilled, which says: and he was
counted among the transgressors
Note: this line is sometimes missing from English
translations, or included as a footnote since it is generally interpreted as a scribal
addition. Some manuscripts include here words similar to Luke 22:37:
dīcō enim vōbīs quoniam adhūc hoc quod scrīptum est oportet
implērī in mē et quod cum iniūstīs dēputātus est
- For I say
to you that what has been written must still be fulfilled in me. And
with the wicked was he reckoned.
Lines [29] – [31] extend the mockery beyond the soldiers;
Jesus is subjected to humiliation by the religious authorities and ordinary
passers-by:
[29] et praetereuntēs blasphēmābant eum moventēs
capita sua et dīcentēs: Vah! quī
dēstruis templum Deī et in tribus diēbus reaedificās
- And those passing by blasphemed him, shaking
their heads and saying: Ah, you who destroy the temple of God and build
it again in three days:
[30] salvum fac tēmet ipsum dēscendēns dē cruce
- Save yourself, and come down from the cross [literally:
(while) coming down from the cross]
It is a disdainful challenge expressed by a highly emphatic
command: tē + -met | yourself, reinforced by ipsum.
[31] similiter et summī sacerdōtēs illūdentēs ad alterutrum
cum scrībīs dīcēbant: aliōs salvōs fēcit sē ipsum nōn potest salvum facere
- In the same way the chief priests too, mocking, said to
one another together with the scribes: He saved others [literally: he made
others safe]; he cannot save himself.
ad alter¦utrum | literally: one … to the
other i.e. it expresses a reciprocal action (one another):
alteruter, -tra, -trum: one or the other; one of two; either
of two
[32] Chrīstus rēx Isrāhēl dēscendat nunc dē cruce ut
videāmus et crēdāmus et quī cum eō crucifīxī erant convīciābantur
eī
- Let Christ the king of Israel come
down now from the cross, that we may see and believe. And
they that were crucified with him, reviled him.
[i] Christus … dēscendat | Let Christ … come
down; subjunctive [jussive]
[ii] ut videāmus et crēdāmus | (in order
/ so) that we may see and (may) believe; subjunctive
[purpose]
