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Read the Bible
George Lamsa Translation
Matthew 27:46
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About three in the afternoon Jesus cried out with a loud voice, “Elí, Elí, lemá
And about the ninth houre, Iesus cried with a loud voyce, saying, Eli, Eli, Lamasabachthani, that is to say, My God, my God, why hast thou forsaken mee?
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?"
And about the ninth hour Jesus cried out with a loud voice, saying, "ELI, ELI, LEMA SABAKTANEI?" that is, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?"
About three o'clock Jesus cried out in a loud voice, "Eli, Eli, lama sabachthani?" This means, "My God, my God, why have you abandoned me?"
About the ninth hour Jesus cried out with a loud [agonized] voice, "ELI, ELI, LAMA SABACHTHANI?" that is, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?"
About the ninth hour Jesus cried out with a loud voice, saying, "ELI, ELI, LAMA SABACHTHANI?" that is, "MY GOD, MY GOD, WHY HAVE YOU FORSAKEN ME?"
And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?"
About the ninth hour, Jesus cried out in a loud voice, "Eli, Eli, lema sabachthani?" which means, "My God, My God, why have you forsaken Me?"
Then about that time Jesus shouted, "Eli, Eli, lema sabachthani?" which means, "My God, my God, why have you deserted me?"
At about three, Yeshua uttered a loud cry, "Eli! Eli! L'mah sh'vaktani? (My God! My God! Why have you deserted me?) "
but about the ninth hour Jesus cried out with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?
About three o'clock Jesus cried out loudly, "Eli, Eli, lema sabachthani?" This means "My God, my God, why have you left me alone?"
And about ye ninth houre Iesus cryed with a loud voyce, saying, Eli, Eli, lamasabachthani? yt is, My God, my God, why hast thou forsaken me?
At about three o'clock Jesus cried out with a loud shout, "Eli, Eli, lema sabachthani?" which means, "My God, my God, why did you abandon me?"
And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lema sabachthani?" (that is, "My God, my God, why have you forsaken me?")
And about the ninth hour, Jesus cried out with a loud voice, saying, Eli, Eli, lama sabachthani; that is, "My God, My God, why did You forsake Me?" Psa. 22:1
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?
And about the ninth hour Jesus gave a loud cry, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why are you turned away from me?
About the ninth hour Yeshua cried with a loud voice, saying, "`Eli, `Eli, lama shavakhtani?" That is, "My God, my God, why have you forsaken me?"
About three o'clockthe ninth hour">[fn] Jesus cried out with a loud voice, "Eli, Eli, lema sabachthani?", which means, "My God, my God, why have you forsaken me?"Psalm 22:1">[fn]Psalm 22:1; Hebrews 5:7;">[xr]
And about the ninth hour Jeshu cried with a high voice, Aloha ! Aloha ! why hast thou forsaken me ? [fn]
And about the ninth hour, Jesus cried with a loud voice and said: O God, O God; why hast thou forsaken me? â¡3
And about the nynth houre, Iesus cried with a loude voyce, saying: Eli, Eli, lama sabachthani, that is to say: My God, my God, why hast thou forsaken me?
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?
About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me?"
And about the ninth hour, Jesus cried with a loud voice, saying, Eli, Eli, lama-sabachthani? That is, My God, my God, why hast thou forsaken me?
but about three o'clock Jesus cried out in a loud voice, "Eli, Eli, lama sabachthani?" that is to say, "My God, My God, why hast Thou forsaken me?"
And aboute the nynthe our Jhesus criede with a greet vois, and seide, Heli, Heli, lamazabatany, that is, My God, my God, whi hast thou forsake me?
And about the ninth hour Jesus cried out with a loud voice, saying, Eli, Eli, lema sabachthani? that is, My God, my God, why have you forsaken me?
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
At about three o'clock Jesus shouted with a loud voice, "Eli, Eli, lema sabachthani?" that is, " My God, my God, why have you forsaken me ?"
And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?" Psalms 22:1">[fn]
At about three o'clock, Jesus called out with a loud voice, "Eli, Eli, lema sabachthani?" which means "My God, my God, why have you abandoned me?"
About three o'clock Jesus cried with a loud voice, "My God, My God, why have You left Me alone?"
And about three o'clock Jesus cried with a loud voice, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?"
And, about the ninth hour, Jesus uttered a cry, with a loud voice, saying - Eloi! Eloi! lema sabachthanei? that is, My God! my God! to what end hast thou forsaken me?
And about the ninth hour, Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? That is, My God, My God, why hast thou forsaken me?
And about the ninth hour Jesus cried with a loud voice, "Eli, Eli, la'ma sabach-tha'ni?" that is, "My God, my God, why hast thou forsaken me?"
And about ye nynth houre Iesus cryed with a loude voyce sayinge: Eli Eli lama asbathani. That is to saye my God my God why hast thou forsaken me?
and about the ninth hour Jesus cried out with a great voice, saying, `Eli, Eli, lama sabachthani?' that is, `My God, my God, why didst Thou forsake me?'
And aboute the nyenth houre, Iesus cried with a loude voyce, and sayde: Eli, Eli, Lamma asabthani? that is, My God, my God, why hast thou forsaken me?
and about the ninth hour Jesus cried out with a loud voice, ELI, ELI, LAMA SABACHTHANI? that is to say, "my God! my God! why hast thou forsaken me?"
About three o'clock, Jesus yelled out, "Eloi, Eloi, lema sabachthani?" —which translated into cowboy terms means, "My God, my God, why have you shucked out on me?"
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Jesus: Mark 15:34, Luke 23:46, John 19:28-30, Hebrews 5:7
Eli: Psalms 22:1, Psalms 71:11, Isaiah 53:10, Lamentations 1:12
Reciprocal: Exodus 12:6 - in the evening Deuteronomy 16:1 - the passover Psalms 31:14 - Thou Psalms 42:6 - my God Psalms 69:17 - hide Psalms 88:14 - Lord Lamentations 3:8 - General Daniel 6:22 - My God Daniel 9:21 - the time Acts 10:3 - about
Cross-References
And I will make you swear by the LORD, the God of heaven and the God of the earth, that you shall not take to my son a wife of the daughters of the Canaanites, among whom I dwell;
AND it came to pass, when Isaac was old and his eyes were dim so that he could not see, he called Esau his eldest son, and said to him, My son; and he said to him, Behold, here I am.
And Isaac said to him, Behold now, I am old, and I do not know the day of my death;
And Isaac said to his son, How is it that you have found it so quickly, my son? And he said, Because the LORD your God brought it my way.
And Jacob drew near to Isaac his father; and he felt him, and said, The voice is Jacobs voice, but the hands are Esaus.
And when Esau heard the words of his father, he cried out bitterly, and said to his father, Bless me, even me also, O my father.
But his father said, Your brother came with deceit, and has already received your blessing.
And Esau saw that Isaac his father despised the daughters of Canaan;
And if thou deal thus with me, kill me right away, if I have found favor in thy sight; and let me not see my wretchedness.
But he himself went a days journey into the wilderness, and came and sat down under an oak tree; and he requested for himself that he might die, and said, It is enough for me; now, O LORD, take away my life; for I am not better than my fathers.
Gill's Notes on the Bible
And about the ninth hour,.... Or three o'clock in the afternoon, which was about the time of the slaying and offering of the daily sacrifice, which was an eminent type of Christ. The Jews say i, that
"every day the daily sacrifice was slain at eight and a half, and was offered up at nine and a half:''
about which time also the passover was killed, which was another type of Christ; and as they say k, "was offered first, and then the daily sacrifice." Though the account they elsewhere l give of these things, is this;
"the daily sacrifice was slain at eight and a half, and was offered up at nine and a half; (that is, on all the common days of the year;) on the evenings of the passover, it was slain at seven and a half, and offered at eight and a half, whether on a common day, or on a sabbath day: the passover eve, that happened to be on the sabbath eve, it was slain at six and a half, and offered at seven and a half, and the passover after it.''
At this time,
Jesus cried with a loud voice: as in great distress, having been silent during the three hours darkness, and patiently bearing all his soul sufferings, under a sense of divine wrath, and the hidings of his Father's countenance, and his conflicts with the powers of darkness; but now, in the anguish of his soul, he breaks out,
saying, Eli, Eli, lama sabachthani: which words are partly Hebrew, and partly Chaldee; the three first are Hebrew, and the last Chaldee, substituted in the room of "Azabthani"; as it was, and still is, in the Chaldee paraphrase of the text in Psalms 22:1, from whence they are taken;
that is to say, my God, my God, why hast thou forsaken me? He calls him his God, not as he was God, but as he was man; who, as such, was chosen by him to the grace of union to the Son of God; was made and formed by him; was anointed by him with the oil of gladness; was supported and upheld by him in the day of salvation; was raised by him from the dead, and highly exalted by him at his own right hand; and Christ, as man, prayed to him as his God, believed in him, loved him, and obeyed him as such: and though now he hid his face from him, yet he expressed strong faith and confidence of his interest in him. When he is said to be "forsaken" of God; the meaning is not, that the hypostatical union was dissolved, which was not even by death itself; the fulness of the Godhead still dwelt bodily in him: nor was he separated from the love of God; he had the same interest in his Father's heart and favour, both as his Son, and as mediator, as ever: nor was the principle and habit of joy and comfort lost in his soul, as man, but he was now without a sense of the gracious presence of God, and was filled, as the surety of his people, with a sense of divine wrath, which their iniquities he now bore, deserved, and which was necessary for him to endure, in order to make full satisfaction for them; for one part of the punishment of sin is loss of the divine presence. Wherefore he made not this expostulation out of ignorance: he knew the reason of it, and that it was not out of personal disrespect to him, or for any sin of his own; or because he was not a righteous, but a wicked man, as the Jew m blasphemously objects to him from hence; but because he stood in the legal place, and stead of sinners: nor was it out of impatience, that he so expressed himself; for he was entirely resigned to the will of God, and content to drink the whole of the bitter cup: nor out of despair; for he at the same time strongly claims and asserts his interest in God, and repeats it; but to show, that he bore all the griefs of his people, and this among the rest, divine desertion; and to set forth the bitterness of his sorrows, that not only the sun in the firmament hid its face from him, and he was forsaken by his friends and disciples, but even left by his God; and also to express the strength of his faith at such a time. The whole of it evinces the truth of Christ's human nature, that he was in all things made like unto his brethren; that he had an human soul, and endured sorrows and sufferings in it, of which this of desertion was not the least: the heinousness of sin may be learnt from hence, which not only drove the angels out of heaven, and Adam out of the garden, and separates, with respect to communion, between God and his children; but even caused him to hide his face from his own Son, whilst he was bearing, and suffering for, the sins of his people. The condescending grace of Christ is here to be seen, that he, who was the word, that was with God from everlasting, and his only begotten Son that lay in his bosom, that he should descend from heaven by the assumption of human nature, and be for a while forsaken by God, to bring us near unto him: nor should it be wondered at, that this is sometimes the case of the saints, who should, in imitation of Christ, trust in the Lord at such seasons, and stay themselves on their God, and which may be some support unto them, they may be assured of the sympathy of Christ, who having been in this same condition, cannot but have a fellow feeling with them. The Jews themselves own n, that these words were said by Jesus when he was in their hands. They indeed apply the passage to Esther; and say o, that
"she stood in the innermost court of the king's house; and when she came to the house of the images, the Shekinah departed from her, and she said, "Eli, Eli, lama Azabthani?" my God, my God, why hast thou forsaken me?''
Though others apply the "Psalm" to David, and others to the people of Israel in captivity p: but certain it is, that it belongs to the Messiah; and many things in it were fulfilled with respect to Jesus, most clearly show him to be the Messiah, and the person pointed at: the first words of it were spoken by him, as the Jews themselves allow, and the very expressions which his enemies used concerning him while suffering, together with their gestures, are there recorded; and the parting his garments, and casting lots on his vesture, done by the Roman soldiers, are there prophesied of; and indeed there are so many things in it which agree with him, and cannot with any other, that leave it without all doubt that he is the subject of it q.
i T. Hieros. Pesachim, fol. 31. 3, 4. k lb. l Misn. Pesachim, c. 5. sect. 1. m Vet. Nizzachon, p. 162. n Toldos Jesu, p. 17. o Bab. Megilia, fol. 15. 2. & Gloss. in T. Bab. Yoma, fol. 29. 1. p Vid. Jarchi & Kimchi in Psal. xxii. 1. q See my Book of the Prophecies of the Old Test. &c. p. 158.
Barnes' Notes on the Bible
Eli, Eli ... - This language is not pure Hebrew nor Syriac, but a mixture of both, called commonly âSyro-Chaldaic.â This was probably the language which the Saviour commonly spoke. The words are taken from Psalms 22:1.
My God, my God ... - This expression is one denoting intense suffering. It has been difficult to understand in what sense Jesus was âforsaken by God.â It is certain that God approved his work. It is certain that he was innocent. He had done nothing to forfeit the favor of God. As his own Son - holy, harmless, undefiled, and obedient - God still loved him. In either of these senses God could not have forsaken him. But the expression was probably used in reference to the following circumstances, namely:
1. His great bodily sufferings on the cross, greatly aggravated by his previous scourging, and by the want of sympathy, and by the revilings of his enemies on the cross. A person suffering thus might address God as if he was forsaken, or given up to extreme anguish.
2. He himself said that this was âthe power of darkness,â Luke 22:53. It was the time when his enemies, including the Jews and Satan, were suffered to do their utmost. It was said of the serpent that he should bruise the heel of the seed of the woman, Genesis 3:15. By that has been commonly understood to be meant that, though the Messiah would finally crush and destroy the power of Satan, yet he should himself suffer âthrough the power of the devil.â When he was tempted Luke 4:0, it was said that the tempter âdeparted from him for a season.â There is no improbability in supposing that he might be permitted to return at the time of his death, and exercise his power in increasing the sufferings of the Lord Jesus. In what way this might be done can be only conjectured. It might be by horrid thoughts; by temptation to despair, or to distrust God, who thus permitted his innocent Son to suffer; or by an increased horror of the pains of dying.
3. There might have been withheld from the Saviour those strong religious consolations, those clear views of the justice and goodness of God, which would have blunted his pains and soothed his agonies. Martyrs, under the influence of strong religious feeling, have gone triumphantly to the stake, but it is possible that those views might have been withheld from the Redeemer when he came to die. His sufferings were accumulated sufferings, and the design of the atonement seemed to require that he should suffer all that human nature âcould be made to endureâ in so short a time.
4. Yet we have reason to think that there was still something more than all this that produced this exclamation. Had there been no deeper and more awful sufferings, it would be difficult to see why Jesus should have shrunk from these sorrows and used such a remarkable expression. Isaiah tells us Isaiah 53:4-5 that âhe bore our griefs and carried our sorrows; that he was wounded for our transgressions, and bruised for our iniquities; that the chastisement of our peace was laid upon him; that by his stripes we are healed.â He hath redeemed us from the curse of the law, being made a curse for us Galatians 3:13; he was made a sin-offering 2 Corinthians 5:21; he died in our place, on our account, that he might bring us near to God. It was this, doubtless, which caused his intense sufferings. It was the manifestation of Godâs hatred of sin, in some way which he has not explained, that he experienced in that dread hour. It was suffering endured by Him that was due to us, and suffering by which, and by which alone, we can be saved from eternal death.
Clarke's Notes on the Bible
Verse 46. My God! My God! why hast thou forsaken me! — These words are quoted by our Lord from Psalms 22:1; they are of very great importance, and should be carefully considered.
Some suppose "that the divinity had now departed from Christ, and that his human nature was left unsupported to bear the punishment due to men for their sins." But this is by no means to be admitted, as it would deprive his sacrifice of its infinite merit, and consequently leave the sin of the world without an atonement. Take deity away from any redeeming act of Christ, and redemption is ruined. Others imagine that our Lord spoke these words to the Jews only, to prove to them that he was the Messiah. "The Jews," say they, "believed this psalm to speak of the Messiah: they quoted the eighth verse of it against Christ - He trusted in God that he would deliver him; let him deliver him, seeing he delighted in him. (See Matthew 27:43.) To which our Lord immediately answers, My God! my God! c, thus showing that he was the person of whom the psalmist prophesied." I have doubts concerning the propriety of this interpretation.
It has been asked, What language is it that our Lord spoke? Eli, Eli, lama sabachthani. Some say it is Hebrew - others Syriac. I say, as the evangelists quote it, it is neither. St. Matthew comes nearest the Hebrew, ××× ××× ××× ×¢×××ª× × Eli, Eli, lamah azabthani, in the words, Îλι, Îλι, λαμα ÏαβαÏθανι, Eli, Eli, lama sabachthani.
And St. Mark comes nearest the Syriac, Mark 15:34, [Syriac] Alohi, Alohi, l'mono shebachtheni, in the words ÎλÏιÍ, ÎλÏιÍ, λαμμα ÏαβαÏθανι, Eloi, Eloi, lamma sabachthani. It is worthy of note, that a Hebrew MS. of the twelfth century, instead of ×¢×××ª× × azabthani, forsaken me, reads ש×××ª× × shechachthani, FORGOTTEN me. This word makes a very good sense, and comes nearer to the sabachthani of the evangelists. It may be observed also, that the words, Why hast thou FORGOTTEN me? are often used by David and others, in times of oppression and distress. See Psalms 42:9.
Some have taken occasion from these words to depreciate the character of our blessed Lord. "They are unworthy," say they, "of a man who suffers, conscious of his innocence, and argue imbecility, impatience, and despair." This is by no means fairly deducible from the passage. However, some think that the words, as they stand in the Hebrew and Syriac, are capable of a translation which destroys all objections, and obviates every difficulty. The particle ××× lamah, may be translated, to what - to whom - to what kind or sort - to what purpose or profit: Genesis 25:32; Genesis 32:29; Genesis 33:15; Job 9:29; Jeremiah 6:20; Jeremiah 20:18; Amos 5:18; and the verb ×¢×× azab signifies to leave - to deposit - to commit to the care of. See Genesis 39:6; Job 39:11; Psalms 10:14, and Jeremiah 49:11. The words, taken in this way, might be thus translated: My God! my God! to what sort of persons hast thou left me? The words thus understood are rather to be referred to the wicked Jews than to our Lord, and are an exclamation indicative of the obstinate wickedness of his crucifiers, who steeled their hearts against every operation of the Spirit and power of God. See Ling. Brit. Reform. by B. Martin, p. 36.
Through the whole of the Sacred Writings, God is represented as doing those things which, in the course of his providence, he only permits to be done; therefore, the words, to whom hast thou left or given me up, are only a form of expression for, "How astonishing is the wickedness of those persons into whose hands I am fallen!" If this interpretation be admitted, it will free this celebrated passage from much embarrassment, and make it speak a sense consistent with itself, and with the dignity of the Son of God.
The words of St. Mark, Mark 15:34, agree pretty nearly with this translation of the Hebrew: ÎÎ¹Ï Ïι με εγκαÏιλεÏεÏ; To what [sort of persons, understood] hast thou left me? A literal translation of the passage in the Syriac Testament gives a similar sense: Ad quid dereliquisti me? "To what hast thou abandoned me?" And an ancient copy of the old Itala version, a Latin translation before the time of St. Jerome, renders the words thus: Quare me in opprobrium dedisti? "Why hast thou abandoned me to reproach?"
It may he objected, that this can never agree with the ιναÏι, why, of Matthew. To this it is answered, that ιναÏι must have here the same meaning as ÎµÎ¹Ï Ïι - as the translation of ××× lama; and that, if the meaning be at all different, we must follow that evangelist who expresses most literally the meaning of the original: and let it be observed, that the Septuagint often translate ××× by ιναÏι instead of ÎµÎ¹Ï Ïι, which evidently proves that it often had the same meaning. Of this criticism I say, Valet quod valet, Let it pass for no more than it is worth: the subject is difficult. But whatever may be thought of the above mode of interpretation, one thing is certain, viz. That the words could not be used by our Lord in the sense in which they are generally understood. This is sufficiently evident; for he well knew why he was come unto that hour; nor could he be forsaken of God, in whom dwelt all the fulness of the Godhead bodily. The Deity, however, might restrain so much of its consolatory support as to leave the human nature fully sensible of all its sufferings, so that the consolations might not take off any part of the keen edge of his passion; and this was necessary to make his sufferings meritorious. And it is probable that this is all that is intended by our Lord's quotation from the twenty-second Psalm. Taken in this view, the words convey an unexceptionable sense, even in the common translation.
