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Eli Eli Lama Sabachthani

The forth sentence of Jesus Christ on the cross

Tina S
Tina S
Apr 6, 2010
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Religion


 

Mark 15: 33-34 -- And when the sixth hour had come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, "Elo-i, elo-i, lama sabach-thani?" which means, "My God, my God, why hast thou forsaken me?"

 

Matthew 27:46

Around the ninth hour, Jesus shouted in a loud voice, saying "Eli Eli lama sabachthani?" which is, "My God, my God, why have you forsaken me?"

Of the seven sayings of Jesus from the cross, it is the only saying recorded in Matthew and Mark; it is the only one that appears in two, parallel accounts. This saying is given in Aramaic with a translation (originally in Greek) after it. This phrase also appears on the opening line of Psalm21 (Psalm 22 in the Masoretic Text). In the verses immediately following this saying, in both Gospels, the onlookers who hear Jesus' cry understand him to be calling for help from Elijah (Eliyyâ). The slight differences between the two gospel accounts are most probably due to dialect. Matthew's version seems to have been more influenced by Hebrew, whereas Mark's is perhaps more colloquial.

The Aramaic word šabaqtanî is based on the verb šabaq, 'to allow, to permit, to forgive, and to forsake', with the perfect tense ending -t (2nd person singular: 'you'), and the object suffix -anî (1st person singular: 'me').

Jesus, whose very being was God, 

found himself utterly, 

     absolutely, 

     despairingly. 

cut off from all that gives life and breath 

cut off from all that gives purpose and hope 

cut off from the source of his being 

cut off, even from himself 

plumbing the depths of the human condition 

to walk in the place of the utter absence of God,

in the place of sinners

in the place of those who reject God.


"My God, my God, why hast thou forsaken me?"

Many Christians believe that the quotation presents Psalm 22 as a prophecy of Christ's suffering (verses 14-18), of his message (25 f.), and, as a whole, of his exaltation (v 24). Some theologians claim the Father seems to have deserted the Son (v 1-2, and the contrast between v 5 and v 6) but saves him ultimately and with him those who seek him in all the nations. Thus some Christians argue that by uttering this single question Jesus was in a way announcing the whole gospel at the moment of its decisive event (cf. Luke 4:21). This "gulf of separation" that occurs between God the Father and the Son, in the death of the latter, has been described by the theologian Jürgen Moltmann as 'death in God'.

It’s a complex situation. A loyal God gives up. A faithful God is unreliable. A Father abandons the Son. The human soul has trouble seeing it any other way. “You say God has not abandoned me? Prove it!” Throw in some of the slings and arrows of this valley of tears and the argument shuts down. It appears incontrovertible that God is capable and in fact does abandon His own creation. And nothing speaks to a fear than proof of it. 

A. T. Robertson noted that the "so-called Gospel of Peter 1.5 preserves this saying in a Docetic (Cerinthian) form: 'My power, my power, thou hast forsaken me!'" However, this could still be a mistaken or alternate rendering from a Semitic source, as אל ['ēl] in Aramaic and Hebrew can both translate as "god" or "power."

A limited number of people, such as Rocco A. Errico and the late George M. Lamsa, have asserted the rendering, "My God, my God, for this [purpose] I was spared!" or "...for such a purpose have you kept me!" which has become popular in many niche circles.


 

Author's note: Ref: The Holy Bible
Keywords: Eli Eli Lama Sabachthani,My God, my God, why have you forsaken me,Mark 15: 33-34, Christians ,Aramic,Hebrew.



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