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Luke 23:26 [study!]

American Standard Version (ASV 1901) [2]
— And when they led him away, they laid hold upon one Simon of Cyrene, coming from the country, and laid on him the cross, to bear it after Jesus.
King James Version (KJV 1769)
— And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear [it] after Jesus.
New American Standard Bible (NASB ©1995)
— When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus.
Webster's Revision of the KJB (WEB 1833)
— And as they led him away, they laid hold upon one Simon a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear [it] after Jesus.
Darby's Translation (DBY 1890)
— And as they led him away, they laid hold on a certain Simon, a Cyrenian, coming from the field, and put the cross upon him to bear it behind Jesus.
Rotherham's Emphasized Bible (EBR 1902)
— And, as they led him away, they laid hold of a certain Simon, a Cyrenian, coming from the country,—they laid on him the cross, that he might bear it after Jesus.
Young's Literal Translation (YLT 1898)
— And as they led him away, having taken hold on Simon, a certain Cyrenian, coming from the field, they put on him the cross, to bear [it] behind Jesus.
Douay-Rheims Challoner Revision (DR 1750)
— And as they led him away, they laid hold of one Simon of Cyrene, coming from the country; and they laid the cross on him to carry after Jesus.
Original King James Bible (AV 1611) [2]
— And as they led him away, they laid hold vpon one Simon a Cyrenian, comming out of the countrey, and on him they laid the crosse, that hee might beare it after Iesus.
John Etheridge Peshitta-Aramaic NT (1849)
— AND as they led him away, they laid hold on Shemun Kurinoya, who was coming from the country, and they laid on him the cross, that he might bear (it) after Jeshu.
James Murdock Peshitta-Aramaic NT (1852)
— And as they led him away, they seized Simon the Cyrenian, coming from the fields. and laid upon him the cross, to bear [it] after Jesus.

Strong's Numbers & Red-LettersGreek New TestamentColor-Code/Key Word Studies
And 2532
{2532} Prime
καί
kai
{kahee}
Apparently a primary particle, having a copulative and sometimes also a cumulative force; and, also, even, so, then, too, etc.; often used in connection (or composition) with other particles or small words.
as 5613
{5613} Prime
ὡς
hos
{hoce}
Probably adverb of comparative from G3739; which how, that is, in that manner (very variously used as shown).
they led y520
[0520] Standard
ἀπάγω
apago
{ap-ag'-o}
From G0575 and G0071; to take off (in various senses).
z0
<0000> Grammar
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
him y846
[0846] Standard
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
away, 520
{0520} Prime
ἀπάγω
apago
{ap-ag'-o}
From G0575 and G0071; to take off (in various senses).
z5627
<5627> Grammar
Tense - Second Aorist (See G5780)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2138 plus 1 in a variant reading in a footnote
x846
(0846) Complement
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
they laid hold upon 1949
{1949} Prime
ἐπιλαμβάνομαι
epilambanomai
{ep-ee-lam-ban'-om-ahee}
Middle voice from G1909 and G2983; to seize (for help, injury, attainment or any other purpose; literally or figuratively).
z5637
<5637> Grammar
Tense - Second Aorist (See G5780)
Voice - Middle Deponent (See G5788)
Mood - Participle (See G5796)
Count - 137
one 5100
{5100} Prime
τὶς
tis
{tis}
An enclitic indefinite pronoun; some or any person or object.
Simon, 4613
{4613} Prime
Σίμων
Simon
{see'-mone}
Of Hebrew origin [H8095]; Simon (that is, Shimon), the name of nine Israelites.
a Cyrenian, 2956
{2956} Prime
Κυρηναῖος
Kurenaios
{koo-ray-nah'-yos}
From G2957; a Cyrenaean, that is, inhabitant of Cyrene.
coming 2064
{2064} Prime
ἔρχομαι
erchomai
{er'-khom-ahee}
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a kindred [middle voice] word, ἐλεύθομαι [[eleuthomai]], {el-yoo'-thom-ahee}; or [active] ἔλθω [[eltho]], {el'-tho}; which do not otherwise occur); to come or go (in a great variety of applications, literally and figuratively).
z5740
<5740> Grammar
Tense - Present (See G5774)
Voice - Middle or Passive Deponent (See G5790)
Mood - Participle (See G5796)
Count - 544
out of 575
{0575} Prime
ἀπό
apo
{ap-o'}
A primary particle; 'off', that is, away (from something near), in various senses (of place, time, or relation; literally or figuratively).
the country, 68
{0068} Prime
ἀγρός
agros
{ag-ros'}
From G0071; a field (as a drive for cattle); generally the country; specifically a farm, that is, hamlet.
and on y2007
[2007] Standard
ἐπιτίθημι
epitithemi
{ep-ee-tith'-ay-mee}
From G1909 and G5087; to impose (in a friendly or hostile sense).
z0
<0000> Grammar
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
him 846
{0846} Prime
αὐτός
autos
{ow-tos'}
From the particle αὖ [[au]] (perhaps akin to the base of G0109 through the idea of a baffling wind; backward); the reflexive pronoun self, used (alone or in the compound of G1438) of the third person, and (with the proper personal pronoun) of the other persons.
they laid 2007
{2007} Prime
ἐπιτίθημι
epitithemi
{ep-ee-tith'-ay-mee}
From G1909 and G5087; to impose (in a friendly or hostile sense).
z5656
<5656> Grammar
Tense - Aorist (See G5777)
Voice - Active (See G5784)
Mood - Indicative (See G5791)
Count - 2319
the x3588
(3588) Complement

ho
{ho}
The masculine, feminine (second) and neuter (third) forms, in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom).
cross, 4716
{4716} Prime
σταυρός
stauros
{stow-ros'}
From the base of G2476; a stake or post (as set upright), that is, (specifically) a pole or cross (as an instrument of capital punishment); figuratively exposure to death, that is, self denial; by implication the atonement of Christ.
that he might bear 5342
{5342} Prime
φέρω
phero
{fer'-o}
A primary verb (for which other and apparently not cognate ones are used in certain tenses only; namely οἴω [[oio]], {oy'-o}; and ἐνέγκω [[enegko]], {en-eng'-ko}); to 'bear' or carry (in a very wide application, literally and figuratively.
z5721
<5721> Grammar
Tense - Present (See G5774)
Voice - Active (See G5784)
Mood - Infinitive (See G5795)
Count - 647
[it] after 3693
{3693} Prime
ὄπισθεν
opisthen
{op'-is-then}
From ὄπις [[opis]] (regard; from G3700) with enclitic of source; from the rear (as a secure aspect), that is, at the back (adverb and preposition of palce or time).
Jesus. 2424
{2424} Prime
Ἰησοῦς
Iesous
{ee-ay-sooce'}
Of Hebrew origin [H3091]; Jesus (that is, Jehoshua), the name of our Lord and two (three) other Israelites.
Jamieson-Fausset-Brown Commentary

Luke 23:26

_ _ Cyrenian — of Cyrene, in Libya, on the north coast of Africa, where were many Jews who had a synagogue at Jerusalem (Acts 6:9, and see Acts 2:10). He was “the father of Alexander and Rufus” (Mark 15:21), probably better known afterwards than himself, as disciples. (See Romans 16:13).

_ _ out of the country — and casually drawn into that part of the crowd.

_ _ laid the cross — “Him they compel to bear His cross,” (Matthew 27:32) — sweet compulsion, if it issued in him or his sons voluntarily “taking up their cross!” It would appear that our Lord had first to bear His own cross (John 19:17), but being from exhaustion unable to proceed, it was laid on another to bear it “after Him.”

Matthew Henry's Commentary

Luke 23:26-31

_ _ We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. It is strange with what expedition they went through his trial; how they could do so much work in such a little time, though they had so many great men to deal with, attendance on whom is usually a work of time. He was brought before the chief priests at break of day (Luke 22:66), after that to Pilate, then to Herod, then to Pilate again; and there seems to have been a long struggle between Pilate and the people about him. He was scourged, and crowned with thorns and contumeliously used, and all this was done in four or five hours' time, or six at most, for he was crucified between nine o'clock and twelve. Christ's persecutors resolve to lose no time, for fear lest his friends at the other end of the town should get notice of what they were doing, and should rise to rescue him. Never any one was so chased out of the world as Christ was, but so he himself said, Yet a little while and ye shall not see me; a very little while indeed. Now as they led him away to death we find,

_ _ I. One that was a bearer, that carried his cross, Simon by name, a Cyrenian, who probably was a friend of Christ, and was known to be so, and this was done to put a reproach upon him; they laid Christ's cross upon him, that he might bear it after Jesus (Luke 23:26), lest Jesus should faint under it and die away, and so prevent the further instances of malice they designed. It was pity, but a cruel pity, that gave him this ease.

_ _ II. Many that were mourners, true mourners, who followed him, bewailing and lamenting him. These were not only his friends and well-wishers, but the common people, that were not his enemies, and were moved with compassion towards him, because they had heard the fame of him, and what an excellent useful man he was, and had reason to think he suffered unjustly. This drew a great crowd after him, as is usual at executions, especially of those that have been persons of distinction: A great company of people followed him, especially of women (Luke 23:27), some led by pity, others by curiosity, but they also (as well as those that were his particular friends and acquaintance) bewailed and lamented him. Though there were many that reproached and reviled him, yet there were some that valued him, and pitied him, and were sorry for him, and were partakers with him in his sufferings. The dying of the Lord Jesus may perhaps move natural affections in many that are strangers to devout affections; many bewail Christ that do not believe in him, and lament him that do not love him above all. Now here we are told what Christ said to these mourners. Though one would think he should be wholly taken up with his own concern, yet he found time and heart to take cognizance of their tears. Christ died lamented, and has a bottle for the tears of those that lamented him. He turned to them, though they were strangers to him, and bade them not weep for him, but for themselves. He diverts their lamentation into another channel, Luke 23:28.

_ _ 1. He gives them a general direction concerning their lamentations: Daughters of Jerusalem, weep not for me. Not that they were to be blamed for weeping for him, but rather commended; those hearts were hard indeed that were not affected with such sufferings of such a person; but they must not weep for him only (those were profitless tears that they shed for him), but rather let them weep for themselves and for their children, with an eye to the destruction that was coming upon Jerusalem, which some of them might live to see and share in the calamities of, or, at least, their children would, for whom they ought to be solicitous. Note, When with an eye of faith we behold Christ crucified we ought to weep, not for him, but for ourselves. We must not be affected with the death of Christ as with the death of a common person whose calamity we pity, or of a common friend whom we are likely to part with. The death of Christ was a thing peculiar; it was his victory and triumph over his enemies; it was our deliverance, and the purchase of eternal life for us. And therefore let us weep, not for him, but for our own sins, and the sins of our children, that were the cause of his death; and weep for fear (such were the tears here prescribed) of the miseries we shall bring upon ourselves, if we slight his love, and reject his grace, as the Jewish nation did, which brought upon them the ruin here foretold. When our dear relations and friends die in Christ, we have no reason to weep for them, who have put off the burden of the flesh, are made perfect in holiness, and have entered into perfect rest and joy, but for ourselves and our children, who are left behind in a world of sins, and sorrows, and snares.

_ _ 2. He gives them a particular reason why they should weep for themselves and for their children:Fore behold sad times are coming upon your city; it will be destroyed, and you will be involved in the common destruction.” When Christ's own disciples sorrowed after a godly sort for his leaving them, he wiped away their tears with the promise that he would see them again, and they should rejoice, John 16:22. But, when these daughters of Jerusalem bewailed him only with a worldly sorrow, he turned their tears into another channel, and told them that they should have something given them to cry for. Let them be afflicted, and mourn, and weep, James 4:9. He had lately wept over Jerusalem himself, and now he bids them weep over it. Christ's tears should set us a weeping. Let the daughters of Zion, that own Christ for their king, rejoice in him, for he comes to save them; but let the daughters of Jerusalem, that only weep for him, but do not take him for their king, weep and tremble to think of his coming to judge them. Now the destruction of Jerusalem is here foretold by two proverbial sayings, that might then fitly be used, which both bespeak it very terrible, that what people commonly dread they would then desire, to be written childless and to be buried alive. (1.) They would wish to be written childless. Whereas commonly those that have no children envy those that have, as Rachel envied Leah, then those that have children will find them such a burden in attempting to escape, and such a grief when they see them either fainting for famine or falling by the sword, that they will envy those that have none, and say, Blessed are the barren, and the wombs that never bare, that have no children to be given up to the murderer, or to be snatched out of his hands. It would not only go ill with those who at that time were with child, or giving suck, as Christ had said (Matthew 24:19), but it would be terrible to those who had had children, and suckled them, and had them now alive. See Hosea 9:11-14. See the vanity of the creature and the uncertainty of its comforts; for such may be the changes of Providence concerning us that those very things may become the greatest burdens, cares, and griefs to us, which we have delighted in as the greatest blessings. (2.) They would wish to be buried alive: They shall begin to say to the mountains, Fall on us, and to the hills, Cover us, Luke 23:30. This also refers to a passage in the same prophecy with the former, Hosea 10:8. They shall wish to be hid in the darkest caves, that they may be out of the noise of these calamities. They will be willing to be sheltered upon any terms, though with the hazard of being crushed to pieces. This would be the language especially of the great and mighty men, Revelation 6:16. They that would not flee to Christ for refuge, and put themselves under his protection, will in vain call to hills and mountains to shelter them from his wrath.

_ _ 2. He shows how natural it was for them to infer this desolation from his sufferings. If they do these things in a green tree, what shall be done in the dry? Luke 23:31. Some think that this is borrowed from Ezekiel 20:47 : The fire shall devour every green tree in thee, and every dry tree. These words may be applied, (1.) More particularly to the destruction of Jerusalem, which Christ here foretold, and which the Jews by putting him to death brought upon themselves: “If they (the Jews, and the inhabitants of Jerusalem) do these things upon the green tree, if they do thus abuse an innocent and excellent person for his good works, how may they expect God to deal with them for their so doing, who have made themselves a dry tree, a corrupt and wicked generation, and good for nothing? If this be their sin, what do you think will be their punishment?” Or take it thus: “If they (the Romans, their judges, and their soldiers) abuse me thus, who have given them no provocation, who am to them as a green tree, which you seem to be as much enraged at, what will they do by Jerusalem and the Jewish nation, who will be so very provoking to them, and make themselves as a dry tree, as fuel to the fire of their resentments? If God suffer those things to be done to me, what will he appoint to be done to those barren trees of whom it had been often said that they should be hewn down and cast into the fire?Matthew 3:10; Matthew 7:19. (2.) They may be applied more generally to all the revelations of God's wrath against sin and sinners: “If God deliver me up to such sufferings as these because I am made a sacrifice for sin, what will he do with sinners themselves?” Christ was a green tree, fruitful and flourishing; now, if such things were done to him, we may thence infer what would have been done to the whole race of mankind if he had not interposed, and what shall be done to those that continue dry trees, notwithstanding all that is done to make them fruitful. If God did this to the Son of his love, when he found sin but imputed to him, what shall he do to the generation of his wrath, when he finds sin reigning in them? If the Father was pleased in doing these things to the green tree, why should he be loth to do it to the dry? Note, The consideration of the bitter sufferings of our Lord Jesus should engage us to stand in awe of the justice of God, and to tremble before him. The best saints, compared with Christ, are dry tree; if he suffer, why may not they expect so suffer? And what then shall the damnation of sinners be?

John Wesley's Explanatory Notes
Geneva Bible Translation Notes

Luke 23:26

(7) And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear [it] after Jesus.

(7) An example of the outrageousness and disorder of the soldiers.

Cross-Reference Topical ResearchStrong's Concordance
they laid:

Matthew 27:32-44 And as they came out, they found a man of Cyrene, Simon by name: him they compelled to bear his cross. ... The thieves also, which were crucified with him, cast the same in his teeth.
Mark 15:21-32 And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. ... Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him.
John 19:16 Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.

a Cyrenian:

Acts 2:10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes,
Acts 6:6 Whom they set before the apostles: and when they had prayed, they laid [their] hands on them.
Acts 6:9 Then there arose certain of the synagogue, which is called [the synagogue] of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.
Acts 13:1 Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

that:

Luke 9:23 And he said to [them] all, If any [man] will come after me, let him deny himself, and take up his cross daily, and follow me.
Luke 14:27 And whosoever doth not bear his cross, and come after me, cannot be my disciple.
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Mt 27:32. Mk 15:21. Lk 9:23; 14:27. Jn 19:16. Ac 2:10; 6:6, 9; 13:1.

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