GOD
. . . that God in all things may be glorified . . .
The Scripture used throughout this study is quoted from the King James Version. Any explanatory insertions by the author within a Scripture verse are enclosed in brackets [ ]. |
© 1996 by Gary Gudlin
Christian Biblical Resources Inc.
204 Butternut Street, Syracuse, NY 13208
| The Problem |
| A Doctrinal Basis For Proper Translation |
| An Accurate Translation of Matthew 27:46 |
| Appendix: Psalm 22 |
| Select Bibliography |
One of the most misunderstood and difficult verses to rightly handle in the Word of God is found in the Gospel of Matthew:
Matthew 27:46
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?
Traditional teaching among some Christian authors and teachers regarding this verse is that God forsook Jesus Christ in some fashion and at some point during the crucifixion. They reason that God did this because Jesus, in dying for the sins of man, had become sin himself. God cannot stand sin; therefore, He had to leave His son alone to die on the cross. The separation from his Father being so agonizing, Jesus cried these words from the depth of his soul.
The idea that God forsook Jesus Christ on the cross poses a great problem. This teaching is in direct contradiction to statements made by Jesus Christ himself leading up to and during the crucifixion. It is also inconsistent with the testimony of other scriptures regarding the relationship between God and His son.
John 10:30
I and my Father are one.
Jesus himself declared that God, his Father, and he were one. How then could God forsake him?
Colossians 2:9
For in him [Jesus Christ] dwelleth all the fulness of the Godhead bodily.
If all the fullness of God dwells in Christ, how can they be separated?
In John 16, speaking of his imminent crucifixion and death, Jesus is confident that God, his Father, will be with him, though all others will forsake him.
John 16:32
Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me.
Jesus Christ's crucifixion and death were essential elements in reconciling the world unto God. God was with him - even in him - throughout the time of his suffering on the cross, just as Jesus expected.
II Corinthians 5:19a
To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them …
Jesus died shortly after he uttered the words in question recorded in Matthew 27:46. Before he died, he spoke these final words from the cross, recorded in Luke:
Luke 23:46
And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit [i.e. life1]: and having said thus, he gave up the ghost [expired].
These words, "Father, into thy hands I commend my spirit," were spoken after God supposedly had forsaken him. If God truly had forsaken him, to whom was Jesus speaking?
Clearly, Jesus Christ believed God was with him throughout the time of his crucifixion, and the scriptures attest to the same. Why then do the translators of Matthew record Jesus as saying, "My God, my God, why hast thou forsaken me?"
The problem with the commonly accepted “My God, my God, why hast thou forsaken me” in Matthew 27:46 is ultimately one of wrong translation. Doctrinal error has substantiated this incorrect translation. Wrongly interpreting two verses in God's Word has contributed greatly to the doctrinal error.2
The first verse is found in Isaiah:
Isaiah 53:9
And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
In Isaiah 53:9, the word "death" is the plural form in the Hebrew text. It should read, "And he made his grave with the wicked, and with the rich in his deaths."
Some biblical workmen, upon seeing the plural “deaths” in this verse have used Isaiah 53:9 as the basis for teaching that Jesus Christ died two deaths: the first being spiritual; the second being physical.
The second verse is in II Corinthians:
II Corinthians 5:21
For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.
Some teach from this verse that Jesus Christ literally became sin on the cross. They teach that he took upon himself the sinful nature of man as being a necessary part of mankind's redemption.
Those who maintain that God forsook Jesus Christ on the cross often use one or both of these two verses as corroboration for their reasoning. This rationale, briefly stated, fully develops in the following fashion:
Isaiah 53:9 teaches that Jesus Christ would experience two deaths: spiritual death and physical death. He would have to die spiritually before he died physically, because, being God's only begotten Son, he was immortal. As the second Adam, he could not die physically until he first died spiritually, as was true of the first Adam who didn't die physically until he first lost the spirit. When the first Adam died spiritually, he became sin and that separated him from God. So it was with the second Adam, Jesus Christ. When he became sin for us (II Corinthians 5:21), he died spiritually and that separated him from God. This occurred on the cross at the time (Matthew 27:46) when Jesus Christ said, "My God, My God, why hast thou forsaken me? Having died spiritually, it was only moments later that he died physically. Jesus Christ, who knew no sin, identified with us in our sin. He literally became one with us and one of us in taking on our sin nature. Having paid the price for that sin by dying, God then raised His son on the third day pronouncing him, and ultimately all who believe on him, righteous.
Perhaps at first the above presentation of what occurred on the cross of Calvary seems logical. However this viewpoint is inconsistent with Jesus Christ's belief that God was with him throughout the ordeal of the cross. It also is contrary to an abundance of other scriptures that relate to the subject of man's redemption by the sacrifice of God's only begotten son, Jesus Christ.
In order for God to redeem mankind, He had to do it upon legal grounds. God could not contradict His own righteousness in the process. He had to treat all parties involved in mankind’s redemption justly, including His son, Jesus Christ. If Jesus Christ literally became sin, and died shortly thereafter, then Jesus Christ died in a state of sin. If Jesus Christ died in a state of sin like any other man, then he was no different than any other man who needed a redeemer. Who then redeemed him?
James 1:13
Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:
If God cannot even tempt anyone with evil how much less possible is it for Him to make someone become sin?
Those who support the idea that Jesus died spiritually say that God redeemed him by raising him from the dead and pronouncing him righteous. If God had made Jesus (who died in sin like any other man) righteous simply by decree when he was dead in sin, then God would have broken His own Word. Consider the following verses.
Proverbs 24:23,24
These things also belong to the wise. It is not good to have respect of persons in judgment.
He that saith unto the wicked, Thou art righteous; him shall the people curse, nations shall abhor him:Proverbs 17:15
He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.
If God literally made Jesus Christ to become sin, then Jesus Christ was made wicked and died in that state. If God arbitrarily pronounced Jesus Christ righteous when he was wicked, then God is guilty of being a respecter of persons.
If God justified Jesus Christ when he was dead in sin like us, then He could have justified anyone that had died in sin (and why then was a redeemer even necessary?). But look at Proverbs 17:15. If God justified the wicked, He would be an abomination to Himself. And if Jesus was just but God literally made him to be sin, then God condemned the just. Again, that would make Him an abomination to Himself.
Proverbs 15:8
The sacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
If Jesus Christ became one with man in his wicked sinful nature, then his sacrifice of himself was an unacceptable sacrifice.
Isaiah 5:22-24
Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink:
Which justify the wicked for reward, and take away the righteousness of the righteous from him!
Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.
If God literally made His Son to be sin, who knew no sin, then He took away the righteousness of the righteous and made him to become wicked. If He raised him from the dead while Jesus was dead in sin, He justified the wicked for His own reward. If Jesus Christ died having literally been made sin, it makes God appear to cast away and despise His own Word.
The preceding verses indicate that Jesus Christ could not have identified with us in sin by being made sin like us and for us. The Word of God teaches quite the contrary.
Hebrews 4:15
For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
He was tempted like us yet was without sin. He never literally became sin, and thus never reaped the consequence of spiritual death.
No where does the Word of God teach that it was necessary for the savior to die spiritually. On the contrary, God's Word clearly states that it was Jesus Christ's body and blood (perfect and sinless) that was offered to redeem mankind.
His flesh, not his spirit, was given for the life of the world.
John 6:51
I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world.
We are justified by his blood, not his spiritual death.
Romans 5:8,9
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
Much more then, being now justified by his blood, we shall be saved from wrath through him.
Redemption is through his blood.
Ephesians 1:7
In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Jesus Christ was just and sinless. Although he suffered the consequences of sin, he did not become sinful, wicked or unjust.
I Peter 3:18
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
Jesus Christ accomplished man's salvation through his physical death - the shedding of his sinless blood.3 He willingly laid down his life for mankind. He allowed those who crucified him to spill his blood.
John 10:17,18
Therefore doth my Father love me, because I lay down my life, that I might take it again.
No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
Jesus Christ died once for sin. The death was physical, not spiritual. Those who support the idea of the spiritual, as well as physical, death of Jesus do so because they fail to recognize a figure of speech employed in Isaiah 53:9.
Isaiah 53:9
And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
As noted before, the word "death" in this verse is the plural form, "deaths" in Hebrew. This is not indicating that Jesus Christ died twice, spiritually and physically. Rather, it is the figure of speech, heterosis of number.
Heterosis of number is indicated when the plural rather than the singular form of a word is used to emphasize the magnitude, intensity or amplification of the word in question.4
Here in Isaiah, the figure is used to emphasize the intensity - that is, the awfulness or violence - of his death.
Other examples of this figure include:
Genesis 1:26
And God said, Let us [to emphasize God's magnitude] make man in our image, after our likeness...Psalm 89:1
I will sing of the mercies [great mercy, compassion] of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.Ezekiel 28:10
Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord God.
In Ezekiel 28:10, the word "deaths" is used in similar fashion to Isaiah 53:9. Ezekiel is addressing the king of Tyre, who represents Satan. Can the king of Tyre die more than once? Can Satan, who is a spiritual being, die spiritually and physically? Again, as in Isaiah, "deaths" is put by the figure heterosis of number to indicate the awfulness of the death he will experience.
The context of Isaiah 53:9 magnifies the truth that the Messiah would suffer an awful and violent death in redeeming mankind from sin.
Isaiah 52:14-53:12
As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
Who hath believed our report? and to whom is the arm of the Lord revealed?
For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.
He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not.
Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.
All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.
He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth.
Yet it pleased the Lord to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand.
He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.
Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
Jesus Christ bore the sins of the world and took them to his grave when he suffered this awful death. But bearing sin is not the same as being sin. Had Jesus literally become sin, he would have been totally unqualified to bear the sins of any one as their redeemer.
Isaiah characterizes the Redeemer as God's righteous servant, bearing the sins of many as a lamb before the slaughter. Furthermore, it states that God made (set or appointed) his soul (not his spirit) an offering for sin. This characterization of the Redeemer is consistent with the Mosaic Law's portrayal of the sin and trespass offerings as they foreshadow the work of the Promised Redeemer.
The New Testament, looking back on the work of Christ, portrays him in similar fashion. He was as a lamb without blemish and without spot.
I Peter 1:18,19
Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers;
But with the precious blood of Christ, as of a lamb without blemish and without spot:
In the Mosaic Law, God provided a temporary means for Israel to have their sin covered to the end they would not be destroyed by their own sinfulness. The various sin and trespass offerings of bulls, goats, lambs, heifers, etc. prefigured and prophetically anticipated the ultimate, perfect sacrifice of God's own son.
Leviticus 16:3,5-11,14-22,29,30
Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering.
And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering.
And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house.
And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation.
And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat.
And Aaron shall bring the goat upon which the Lord’s lot fell, and offer him for a sin offering.
But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord, to make an atonement with him, and to let him go for a scapegoat into the wilderness.
And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:
And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.
Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:
And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.
And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.
And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.
And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.
And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:
And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:
And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.
And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you:
For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.Leviticus 4:3,4
If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the Lord for a sin offering.
And he shall bring the bullock unto the door of the tabernacle of the congregation before the Lord; and shall lay his hand upon the bullock's head, and kill the bullock before the Lord.Leviticus 4:27-29
And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the Lord concerning things which ought not to be done, and be guilty;
Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned.
And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.Leviticus 5:6,17-19
And he shall bring his trespass offering unto the Lord for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin.
And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord; though he wist it not, yet is he guilty, and shall bear his iniquity.
And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him. It is a trespass offering: he hath certainly trespassed against the Lord.
As the preceding scriptures indicate, the sin and trespass offerings were to be without blemish, signifying their worthiness to bear the sin or trespass of the offerer. Laying hands on the head of the animal signified that the guilt for the sins of the people was being borne by this sacrificial animal and that when slain, it was lawfully taking the place of the person who was morally guilty of the sin.
Leviticus 17:11
For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.Hebrews 9:22
And almost all things are by the law purged with blood; and without shedding of blood is no remission.
These animals without blemish represented a sinless life being offered, bearing the guilt for the sins of the offerer. The animal did not literally become sin or sinful. Instead, being "sinless," the innocent animal substituted for the sinner by paying the price for the guilt of the offerer. The animal died in the sinner's place - a sacrifice God accepted in the Old Testament as one satisfying all justice and righteousness.
Several verses in Leviticus chapters six and seven are important to note because they indicate that the sin and trespass offerings at no time became sin or sinful. On the contrary, they are referred to as "most holy" throughout the process of offering them - before, during and even afterwards when the priests eat of them.
Leviticus 6:25-7:7
Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the Lord: it is most holy.
The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.
Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the holy place.
But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in water.
All the males among the priests shall eat thereof: it is most holy.
And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire.
Likewise this is the law of the trespass offering: it is most holy.
In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar.
And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,
And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away:
And the priest shall burn them upon the altar for an offering made by fire unto the Lord: it is a trespass offering.
Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.
As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it.
One final point that is essential to understand regarding these sacrifices is that in the Hebrew text, the word for "sin offering" is the same as the word for "sin," chattah. Likewise, the Hebrew word for "trespass offering" is the same as the word translated "trespass," asham. This is true throughout the Old Testament. This is the figure of speech, metonymy of the subject, where the object (e.g. sin) is put for that which pertains to it (e.g. sin offering).5 The thought flow of the context determines whether chattah should be understood as "sin" or "sin offering"; asham as "trespass" or trespass offering."
Jesus Christ was the perfect fulfillment of these temporary, prophetic sacrifices.
John 1:29
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.Hebrews 7:26,27
For such an high priest became us [met our need], who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens;
Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.
At Calvary, Jesus Christ, who was holy and separate from sinners, offered himself to God as the perfect sacrifice for man's sin. He was righteous and remained so throughout his crucifixion.
Hebrews 9:13,14
For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
The spotless blood of the sinless Christ was shed as the complete fulfillment of all the Old Testament offerings for sin.
Hebrews 9:22,23
And almost all things are by the law purged with blood; and without shedding of blood is no remission.
It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
The “better sacrifices” of Hebrews 9:23 is the one sacrifice of Jesus Christ. Again the figure of speech, heterosis of number is employed to emphasize the magnitude, intensity or amplification of the word in question. In Isaiah 53:9, it indicated the awful intensity of the death he was to suffer. Here, the figure emphasizes how much better that sacrifice is than the blood of bulls and goats.
Jesus Christ dealt with the sin of man once and for all. The next time he comes, he will not come to bear man's sin again, but to welcome those waiting for him into the fulness of their salvation.
Hebrews 9:24-28
For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
And as it is appointed unto men once to die, but after this the judgment:
So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
The sin offerings of the Old Testament only temporarily covered man's sin; they could not remove the sin. They were imperfect symbolic representations of what would eventually have to actually take place. Man needed a sinless man as his substitute to pay the full price for his guilt. This was the only way man could truly be freed from the sentence of death justly pronounced on him because of his sinful nature and its deeds.
Hebrews 10:1-14
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
For then would they not have ceased to be offered? because that the worshipers once purged should have had no more conscience of sins.
But in those sacrifices there is a remembrance again made of sins every year.
For it is not possible that the blood of bulls and of goats should take away sins.
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
In burnt offerings and sacrifices for sin thou hast had no pleasure.
Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins:
But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
From henceforth expecting till his enemies be made his footstool.
For by one offering he hath perfected for ever them that are sanctified.
In verse six the word "sacrifices" was added by the translators. In verse eight, the word "offering" was similarly added. The translators rightly added these words based upon the figure of speech, metonymy of the subject. As in the Old Testament, where chattah can mean either "sin" or "sin offering" depending on the context, so it is with the Greek word hamartia. Hamartia is the word used in the Septuagint (the Greek translation of the Old Testament) wherever the Hebrew uses chattah for "sin" or "sin offering." The context warrants the understanding of "sin offering" or "sacrifice for sin," rather than the word "sin."
The New Testament continues the use of metonymy of the subject with reference to the proper understanding of hamartia.
Romans 8:3
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin [hamartia - as a sin offering6], condemned sin in the flesh:
God sent His only Son, the perfect man, as the true sin offering for man. Jesus Christ identified with us by being born a man of flesh and blood.
Hebrews 2:14-17
Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
And deliver them who through fear of death were all their lifetime subject to bondage.
For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
Jesus Christ identified with mankind by being born a man of flesh and blood. However, his blood was sinless. In this he did not identify with fallen man. He then lived a sinless life, though being tempted in all points like any other man. Finally at Calvary, he presented himself to God, as sinful man's sinless substitute, the true and final sin offering.
Had Jesus been born with a sin nature or had he sinned at anytime during his life, he would have been absolutely unqualified as the Redeemer. Only his sinless blood could have paid the price to redeem all of sinful mankind.
Romans 5:8,9
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
Much more then, being now justified by his blood, we shall be saved from wrath through him.
Christ died for sinners, not as a sinner. Jesus Christ, as the sinner's substitute, died a sinner's death, but he didn't literally die a sinner.
II Corinthians 5:21
For he hath made him to be sin [hamartia] for us, who knew no sin [hamartia]; that we might be made the righteousness of God in him.
In light of all the preceding truth, there can be no doubt that this verse speaks of God making Jesus to be a sin offering, not literally sin.7 Once again by the figure of speech, metonymy of the subject, "sin" should be translated as "sin offering."
Also employed in this verse is the figure of speech, antanaclasis which is the repetition of the same word in the same sentence with different meanings.8 The first occurrence of "sin" means "sin offering," while the second literally means "sin."
By two figures of speech, God emphasizes the greatness of what transpired in order for the believer to be made the righteousness of God. God accepted the free will sin offering of His sinless son as legal and full payment for the sin of all mankind. Jesus Christ willingly suffered the punishment for the guilt of man's sin and transgressions, being totally sinless and completely righteous himself; righteous even unto death.
Jesus Christ was "most holy" in his life and in his death.9 God had every legal right to raise him from the dead. Being our substitute, we were identified with him in his death. We remained identified with him in his resurrection, ascension and being seated at God's right hand. Through it all, Jesus Christ was carrying out God's perfect will, fulfilling God's Word. God certainly didn't forsake Jesus Christ at any time, since he was righteous in life, righteous in dying and righteous in being raised from the dead.
Not having a thorough grasp of these truths due to misunderstanding Isaiah 53:9 (the two deaths of Jesus) and II Corinthians 5:21 (Jesus Christ being made sin by God), many have thought God did forsake Jesus Christ on the cross. They have thus deemed it proper to translate Jesus' utterance, “Eli, Eli, lama sabachthani” in Matthew 27:46 as "My God, My God, why hast thou forsaken me?" From all the scriptural evidence we have seen thus far, certainly this translation is suspect. Is there a better translation possible? What do the foreign words in Matthew 27:46 mean?
Matthew 27:46
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?
The words “Eli, Eli, lama sabachthani” are Aramaic, the language Jesus spoke. When translating the verse into Greek, the translators left the Aramaic words in the text, then added what they thought the Greek translation should be. Then, when the next step of translating the Bible into English was taken, the translators just translated the Greek into English and left the Aramaic words in the verse.
Eli, Eli means "My God, my God." Lama is an incorrect rendering of the Aramaic word lmana.10 Lmana is actually a compound of la meaning “for,” ma meaning “what” and dena (abbreviated to na) meaning “this.” In the vernacular Palestinian Aramaic that Jesus spoke, la-ma-na would be translated “for this (is) what...” Sabachthani is a form of the root word shbq. Shbq most closely corresponds to the English word "leave." Herein lies the major difficulty in proper translation.
The word "leave" in its various forms in English can have several meanings, as in the sentence, "I gave him leave to depart, and he did leave me with only a dollar left in my hand." The first "leave" is used in the sense of permission. The second "leave" means "to depart" or "forsake." The third "left" means "remaining." The sentence could thus be reworded as, "I permitted him to depart, and he did forsake me with only a dollar remaining in my hand." This somewhat awkward example illustrates that the usage of the word "leave" or "left" can have several divergent meanings. The proper understanding must be determined by its inter-relationship with the rest of the sentence, the surrounding context and overall topic being discussed. So it is with the Aramaic word shbq.11
In biblical times shbq was used in the sense of "to permit," "to suffer" or " to allow" as illustrated in the following verses.
Matthew 8:21
And another of his disciples said unto him, Lord, suffer [shbq - permit or allow] me first to go and bury my father.Matthew 24:43
But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered [shbq - permitted or allowed] his house to be broken up.Acts 27:7
And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering [shbq - permitting or allowing] us, we sailed under Crete, over against Salmone;
Shbq was also used frequently in biblical times in the sense of "to remain," "to reserve," "to keep" or “to spare.”
Mark 13:2
And Jesus answering said unto him, Seest thou these great buildings? there shall not be left [shbq - remain] one stone upon another, that shall not be thrown down.Luke 17:34-36
I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left [shbq - remain].
Two women shall be grinding together; the one shall be taken, and the other left. [shbq - remain]
Two men shall be in the field; the one shall be taken, and the other left. [shbq - remain]Acts 24:27
But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left [shbq - kept] Paul bound.Acts 25:14
And when they had been there many days, Festus declared Paul's cause unto the king, saying, There is a certain man left [shbq - kept or remaining] in bonds by Felix:Romans 11:4
But what saith the answer of God unto him? I have reserved [shbq - kept or spared] to myself seven thousand men, who have not bowed the knee to the image of Baal.
The Aramaic portion of Daniel also uses shbq in this sense.12
Daniel 2:44
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left [shbq - remain or reserved] to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever.Daniel 4:15,23,26
Nevertheless leave [shbq - keep] the stump of his roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts in the grass of the earth:
And whereas the king saw a watcher and an holy one coming down from heaven, and saying, Hew the tree down, and destroy it; yet leave [shbq - keep] the stump of the roots thereof in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let his portion be with the beasts of the field, till seven times pass over him;
And whereas they commanded to leave [shbq - keep] the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule.
Several centuries after biblical times, the Aramaic (later called Syriac) word shbq developed the meaning “to forsake.” But in biblical times it was never used in such a manner. The Aramaic word used in the first century that was used to mean “forsaken me” was either taatani or nashatani, which both carry the meaning “to forsake or forget.”
A literal rendering of lmana sabachthani simply reads, “For this is what you left me.” The truth it conveys is “For this purpose you spared me,” “For this reason you kept me,” “For this purpose you caused me to remain.”
Most English translators and theologians, in keeping with their theology, chose to use lama “why” rather than lmana, and used the later-developed meaning of shbq, “to forsake” to translate Jesus' utterance, “Eli, Eli, lama sabachthani” as, "My God, My God, why hast thou forsaken me?"
The doctrine of Jesus' spiritual death by taking on man's sinful nature has been shown erroneous. Many verses clearly indicate that God was with His Son throughout his ordeal on the cross as Jesus expected. Together, these truths leave no possibility or reason for thinking God forsook Jesus Christ.13 The translation must convey, "My God, my God, for this purpose you spared me."14
John 12:27
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.
Many times those who opposed Jesus Christ had tried to kill him. Many times they failed because God delivered him. Now on God’s terms, they were permitted to carry out their evil intent. They meant it for evil, but God allowed for good. Jesus Christ willingly went to Calvary to fulfill God’s plan.
When Jesus was arrested he could have had twelve legions of angels keep him from harm’s way. But he knew what he was about to endure was the great purpose of his life.
Matthew 26:53,54
Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?
But how then shall the scriptures be fulfilled, that thus it must be?
They didn’t take his life, Jesus Christ lovingly laid it down, the perfect high priest offering himself as the perfect sin offering. Little did they realize they were crucifying the sinless Lamb of God who in dying would take away the sins of the world.
Jesus knew his sacrifice on Calvary’s cross was the culmination, the apex, of his earthly ministry. His whole life’s work was leading up to this final crowning moment.
The first recorded words of Jesus Christ are in Luke chapter two.
Luke 2:49
And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?
He spent his earthly life “about his Father’s business.” On Calvary, that business was about to be finalized. Moments before this greatest of all accomplishments, he cried in triumph, “My God, my God for this purpose you spared me!” Shortly thereafter, his last utterance from the tree was, "It is finished." Jesus Christ successfully accomplished his part in his Father’s business of redeeming man.
Hebrews 12:2
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
Jesus Christ’s words in Matthew 27:46 were a bold cry of triumph. This was God's triumphant hour through His son, Jesus Christ. This was God’s plan of love about to be irreversibly accomplished.
Romans 5:8
But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.I John 4:10
Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.
God certainly was with Jesus Christ at that crucial and victorious moment. It was not only God’s moment of triumph but every believer's also. Jesus Christ, in lovingly giving his sinless life unto death as the believer's sin offering, fulfilled all the legal requirements for mankind's redemption and salvation. It truly is finished.
Jesus Christ is God's never-forsaken son. He is the believer’s sin offering.
Translating Jesus words in Matthew 27:46 as “My God, my God, why hast thou forsaken me?” is sometimes given further credence by stating that Jesus was quoting from a Psalm when he uttered those words.
Psalms 22:1
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
It has already been illustrated that Jesus’ cry on the cross in Matthew 27:46 meant “My God, my God (Eli, eli), for this purpose (lmana) you spared me (sabachthani).” Since sabachthani did not convey the meaning of “to forsake” until a later century, Matthew 27:47 cannot possibly be a quotation of Psalms 22:1. This appendix gives further reason not to link Matthew 27:46 with Psalms 22:1.
Those who maintain that the record in Matthew quotes Psalms 22:1 generally claim that the entire Psalm is messianic in nature; that is, it is prophetic and speaks of the Christ who would eventually come.
While there are undeniable prophetic references to Jesus Christ in this Psalm, it is inaccurate to consider the whole Psalm messianic. Often in the Book of Psalms some verses within a psalm have direct bearing upon Jesus Christ, while other verses within the very same psalm cannot be considered prophetic of him. Several other psalms clearly illustrate this point.
A portion of Psalm 69 is directly prophetic and messianic in nature.
Psalms 69:1-4
Save me, O God; for the waters are come in unto my soul.
I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me.
I am weary of my crying: my throat is dried: mine eyes fail while I wait for my God.
They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
Psalm 69:4 is fulfilled in John 15:25.
John 15:23-25
He that hateth me hateth my Father also.
If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.
Psalm 69:9 and 21 are directly prophetic of Jesus Christ also. Psalm 69:9 is fulfilled in John 2, and Psalm 69:21 is fulfilled in John 19.
Psalm 69:9
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me.John 2:13-17
And the Jews' passover was at hand, and Jesus went up to Jerusalem,
And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting:
And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables;
And said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise.
And his disciples remembered that it was written, The zeal of thine house hath eaten me up.Psalm 69:21
They gave me also gall for my meat; and in my thirst they gave me vinegar to drink.John 19:28-29
After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
Now there was set a vessel full of vinegar: and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth.
The inclination might be to claim the entire Psalm as being messianic. This would, however, overstate the relevance of this Psalm directly to Christ. Consider verse five.
Psalm 69:5
O God, thou knowest my foolishness; and my sins are not hid from thee.
Certainly one cannot speak of foolishness or sins with respect to Christ. The psalmist (David) speaks of his own foolishness and sins. This verse illustrates that only portions of the Psalm can be considered prophetic. David speaks of his own trials which only in part reflect and speak prophetically of the trials Jesus Christ himself would suffer.
Several verses of Psalm 40 are also prophetic.
Psalm 40:6-8
Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt offering and sin offering hast thou not required.
Then said I, Lo, I come: in the volume of the book it is written of me,
I delight to do thy will, O my God: yea, thy law is within my heart.Hebrews 10:5-9
Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
In burnt offerings and sacrifices for sin thou hast had no pleasure.
Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
Because Psalm 40:6-8 is directly prophetic, one might be tempted to term the whole Psalm messianic. But consider verse 12.
Psalm 40:12
For innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head: therefore my heart faileth me.
David could rightly speak of his own iniquities as taking hold of him and being more than the hairs of his head, but this must not be attributed to Christ.
Care must be taken not to overstate the direct relevance of an Old Testament scripture or section of scripture in applying it to Jesus Christ.15 Some but not all verses of Psalm 22 are direct prophecies fulfilled in the person of Christ.
Psalm 22:18 is an undeniable reference to Christ in that Matthew and John state as much.
Psalm 22:18
They part my garments among them, and cast lots upon my vesture.Matthew 27:35
And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots.John 19:24
They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did.
Psalm 22:22 is also a direct reference to Christ. Hebrews 2 bears this out.
Psalm 22:22
I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.Hebrews 2:11-13
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.
And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
These “sayings” in Hebrews 2 are all references to prophetic utterances of the Old Testament, indicating there is a direct relationship of the Old Testament verse to Christ. “That it might be fulfilled” (and words to that effect) give the clearest indication to fulfilled prophecy in the Word of God.16
Other verses in Psalm 22 are very similar to events surrounding Christ and his sufferings. They may to a degree be prophetic, yet they have a more direct relationship to the sufferings of the psalmist.
For example:
Psalm 22:7,8
All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,
He trusted on the Lord that he would deliver him: let him deliver him, seeing he delighted in him.Matthew 27:39-43
And they that passed by reviled him, wagging their heads,
And saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If thou be the Son of God, come down from the cross.
Likewise also the chief priests mocking him, with the scribes and elders, said,
He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him.
He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God.
In spite of these prophetic references, it would be an error to deem the entire Psalm as prophetic.
Psalm 22:1,2
My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?
O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent.
The Psalm begins with a cry of temporary doubt, a crisis in heart. To the psalmist, it appears his previous cries for help have gone unheeded, as though God had forsaken him in his time of need.17 As the Psalm continues, the psalmist rather than succumbing to this fear strengthens himself in the Lord by recalling the greatness of God and His historic faithfulness to His people. By the end of the Psalm, his confidence is steadfast and sure that His God will deliver him.
We, who are often weak in believing, can readily relate to the momentary crisis this Old Testament believer experienced. This temporary wavering of trust in God is often characteristic of our prayer lives. As we grow in trust in our relationship with God, these moments are fewer and farther between.
There was no such crisis in the life of Jesus Christ. His trust in God never wavered. He knew his life was lived entirely within the will of God and that God, his Father, was constantly with him and in him. While Psalm 22:1 and 2 can certainly be applied to the psalmist and any frail human being, with equal certainty it cannot be applied to the perfect, sinless man, Jesus Christ. We may doubt at times if God is really listening and there for us, but Jesus Christ never did.
John 11:41-43
Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.
And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.
And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
Jesus Christ knew that his Father always heard his prayers. He knew God could raise the dead as illustrated by the raising of Lazarus. There was no doubt in Christ’s mind as he hung on the cross that he was there to die, fulfilling the will of God and that his Father would raise him the third day.
Again, there is nothing to indicate that Jesus Christ was quoting Psalm 22:1 in Matthew 27:46. Though aspects of the Psalm relate directly to Christ, the entire Psalm cannot be considered prophetic and an accurate depiction of his trials on the cross.18
Abbot, Lyman. An Illustrated Commentary on the Gospel According to Matthew. Vol. 1. New York: A. S. Barnes and Company, 1878.
Aramaic Handbook, An. Edited by Franz Rosenthal. Wiesbaden: Otto Harrassowitz, 1967.
Barrett, C. K. A Commentary on the Second Epistle to the Corinthians. New York: Harper and Row, 1973.
Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 2nd ed. Translated and adapted by William F. Arndt, F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.
Beck, William F. The Holy Bible in the Language of Today. Philadelphia and New York: A. J. Holman Company and Leader Press, 1976.
Bengel, John Albert. Bengel’s New Testament Commentary. 2 vols. Originally published as Gnomon Novi Testamenti. 1742. Translated by Charlton T. Lewis and Marvin R. Vincent. Grand Rapids: Kregel Publications, 1981.
Berry, E. Sylvester. Commentary on the Psalms: Psalms 1-50. New York: Benziger Bros., 1915.
Blackwood, Andrew W., Jr. The Voice from the Cross. Grand Rapids: Baker Book House, 1957.
Borland, James A. and others. Liberty Commentary on the New Testament. Edited by Jerry Falwell, Edward E. Hindson and Woodrow Michael Kroll. Lynchburg: Liberty Press, 1978.
Bullinger, E. W. Figures of Speech Used in the Bible. 1898. Reprint, Grand Rapids: Baker Book House, 1975.
Cheyne, T. K. The Book of Psalms. London: Kegan, Paul, Trench, and Company, 1888.
Companion Bible, The. Grand Rapids: Kregel Publications, 1990.
Comparative Study Bible, The. Grand Rapids: Zondervan Corporation, 1984.
Complete Bible, The: An American Translation. Translated by J. M. Powis Smith, Edgar J. Goodspeed, and others. Chicago: University of Chicago Press, 1939.
Copeland, Kenneth. Classic Redemption. Fort Worth: Kenneth Copeland Publications, 1982.
Dake, Finis Jennings. Dake’s Annotated Reference Bible. Lawrenceville: Dake Bible Sales, Inc., 1992.
Dallas Seminary Faculty. The Bible Knowledge Commentary, New Testament Edition. Edited by John F. Walvoord and Roy B. Zuck. Victor Books, 1983.
Eight Translation New Testament. Wheaton: Tyndale House Publishers, Inc., 1974.
Ellicott, Charles John, ed. Ellicott’s Commentary on the Whole Bible. Vols. 7 and 8. Reprint, n.d. Grand Rapids: Zondervan Publishing House, 1970.
Fitzmyer, Joseph A. and Daniel J. Harrington. A Manual of Palestinian Aramaic Texts. Rome: Biblical Institute Press, 1978.
Freeman, Hobart E. Did Jesus Die Spiritually?. Warsaw: Faith Ministries and Publications, n.d.
Gesenius, William. Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures. 1847. Translated by Samuel Prideaux Tregelles. Reprint, Grand Rapids: Baker Book House, 1990.
Goshen-Gottstein, M. H. A Syriac-English Glossary with Etymological Notes. Wiesbaden: Otto Harrassowitz, 1970.
Hagin, Kenneth E. The Present-Day Ministry of Jesus Christ. Tulsa: Faith Library Publications, 1983.
Henry, Matthew, and others. The Bethany Parallel Commentary on the Old Testament. Minneapolis: Bethany House Publishers, 1985.
Holladay, William L. A Concise Hebrew and Aramaic Lexicon of the Old Testament. 1971. Leiden: E. J. Brill and Grand Rapids: William B Eerdmans Publishing, 1991.
Holy Scriptures According to the Masoretic Text, The. Philadelphia: The Jewish Publication Society of America, 1955.
Jennings, William. Lexicon to the Syriac New Testament. 1926. Revised by Ulric Gantillon. Oxford: Oxford University Press, 1962.
Jerusalem Bible, The. English text revised and edited by Harold Fisch. Jerusalem: Koren Publishers Jerusalem Ltd., 1992.
Johnson, B. W. The People’s New Testament. (2 vols. In 1). Reprint, n.d. Nashville: Gospel Advocate Company, 1992.
Kelly, William. An Exposition of the Book of Isaiah. London: T. Weston, 1897.
Kenyon, E. W. What Happened from the Cross to the Throne. Lynnwood: Kenyon’s Gospel Publishing Society, 1969.
Lamsa, George M. Gospel Light. Philadelphia: A. J. Holman Company, 1939.
___. The Holy Bible from Ancient Eastern Manuscripts. Nashville: Holman Bible Publishers, 1981.
___. My Neighbor Jesus. Philadelphia: A. J. Holman Company, 1932.
___. New Testament Light. New York: Harper and Row Publishers, Inc., 1968.
Neale, J. M. And R. F. Littledale. Commentary on the Psalms. Vol. 1. London: Joseph Masters and Co., 1884.
New English Bible with the Apocrypha. New York: Oxford University Press, 1971.
New Covenant, Commonly Called the New Testament - Peshitta Aramaic Text with a Hebrew Translation, The. Edited by the Aramaic Scriptures Research Society. Jerusalem: The Bible Society in Israel, 1986.
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Thirtle, James William. Old Testament Problems. London: Henry Frowde, 1907.
Webster Bible, The. Translated by Noah Webster. 1833. Reprint, Grand Rapids: Baker Book House, 1987.
Williams, Charles B. The New Testament in the Language of the People. 1937. Reprint, Nashville: Holman Bible Publishers, 1986.
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Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament. Chattanooga: Amg Publishers, 1992.
1 Here, spirit refers to soul or breath life as in Judges 15:19; I Samuel 30:12; Job 7:11; Psalms 31:5; I Corinthians 2:11,12; James 2:26; James 4:5.
2 A third verse, Psalms 22:1 has also added to the misunderstanding of Matthew 27:46. This verse is discussed in the Appendix.
3 See also Ephesians 2:15; Colossians 1:19-22; I Peter 2:24.
4 For further details and examples of heterosis of number see E.W. Bullinger, Figures of Speech Used In The Bible (Grand Rapids: Baker Book House, 1975), 528-532.
5 For further details and examples of metonymy of the subject see E.W. Bullinger, Figures of Speech Used In The Bible (Grand Rapids: Baker Book House, 1975), 567-584.
6 By the figure metonymy of the subject. So it is understood and presented in the following translations: Amplified, Beck, Goodspeed, LB, NAB, NAS, NEB, NIV, RSV, RV, Webster, Williams.
7 So it is understood and presented in the following bibles and translations: Companion, Dake, NEB, NIV, Webster, Williams.
8 For further details and examples of antanaclasis see E.W. Bullinger, Figures of Speech Used In The Bible (Grand Rapids: Baker Book House, 1975), 286-293.
9 Jesus Christ is called "the Holy One" in Psalm 16:10, Mark 1:24, Luke 4:34, Acts 2:27; Acts 3:14 and Acts 13:35.
10 There is an Aramaic word lama. It is a particle implying doubt ("why," "perhaps," "what if") or negation ("no," "perhaps...not," "surely...not") and is used frequently in the Aramaic New Testament. But all available Aramaic sources give the word as “lmana" in Matthew 27:46.
11 11. Similarly, the Greek word, egkataleipo, translated "forsaken" in Matthew 27:46 also has the possible meanings of "to forsake," or "to remain," "to reserve." Compare Hebrews 10:25 with Romans 9:29, where egkataleipo is used in each sense.
12 In the Hebrew Old Testament, Daniel 2:4b-7:28 is written in Aramaic, as well as Genesis 31:47a, Ezra 4:8 - 6:13; Ezra 7:12-26 and Jeremiah 10:11.
13 Neither is Matthew 27:46 a quotation of Psalms 22:1. The Appendix sets this forth in detail.
14 George M. Lamsa in his translation The Holy Bible From Ancient Eastern Manuscripts (Nashville: Holman Bible Publishers, 1981), 986, gives the translation, “My God, my God, for this I was spared.” He also footnotes an alternate rendering, “This was my destiny.”
15 See also Psalm 41. Note especially verses 4 and 9 (John 13:18).
16 Other examples that relate to Christ’s suffering and
death include: Matthew 26:31 (Zechariah 13:7); Matthew 27:9 (Spoken by
Jeremiah, but not recorded in his writing); Mark 15:27,28 (Isaiah 53:12); John
19:36 (Exodus 12:46, Numbers 9:12, Psalm 34:20); John 19:37 (Zechariah 12:10).
Many give Psalm 22:16 as the verse fulfilled by John 19:37, but this is not the
case. The Massoretic Hebrew text gives the sense: "For dogs have compassed
me: the assembly of the wicked have enclosed me: they seize my hands and feet
like a lion." So it is given in the Koren Jerusalem Bible.
17 This momentary doubt, due to the weakness of sinful human flesh (so common to all men) is often illustrated in the Psalms. See Psalm 10, 13, 42, 43 and 77.
18 Some state he quoted Psalm 22 in its entirety. This is a gross assumption with no basis in the scriptures. Furthermore, had Jesus Christ been quoting the Old Testament scriptures, it is likely he would have quoted them in their original Hebrew, not translating them into his dialect of Palestinian Aramaic.