Matthew 27:46

Matthew 27:46

And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama-sabach-tha-ni? That is to say, My God, my God, why hast thou forsaken me?

a. NLT: 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?” [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

b. NIV: About three in the afternoon Jesus cried out in a loud voice, “Eli, Eli,lema sabachthani?” (which means “My God, my God, why have you forsaken me?”) [THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by Permission of Biblica, Inc.® All rights reserved worldwide.]

c. YLT: 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?' [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

d. Amplified Bible: 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?” [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

e. Worrell Translation: And, about the ninth hour, Jesus cried with a loud voice, saying, “ELI, ELI, LAMA SABACHTHANI” that is, “My God! My God! Why didst Thou forsake Me”  [Copyright 1904 by A.S. Worrell. Copyright assigned to the Assemblies of God, Springfield, MO. This edition was published 1980 by the Gospel Publishing House, Springfield, MO 65802. Printed in the U.S.A.]

1. “And about the ninth hour Jesus cried with a loud voice, saying…”

a. And [Strong: 1161. de deh; a primary particle (adversative or continuative); but, and, etc.:--also, and, but, moreover, now (often unexpressed in English).]

b. about [Strong: 4012. peri per-ee'; from the base of 4008; properly, through (all over), i.e. around; figuratively with respect to; used in various applications, of place, cause or time (with the genitive case denoting the subject or occasion or superlative point; with the accusative case the locality, circuit, matter, circumstance or general period):--(there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with. In comparative, it retains substantially the same meaning of circuit (around), excess (beyond), or completeness (through).]

c. the [Strong: 3588. [tēn] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [tēn] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

d. ninth [Strong: 1766. ennatos en'-nat-os; ordinal from 1767; ninth:--ninth.]

e. hour [Strong: 5610. hora ho'-rah; apparently a primary word; an "hour" (literally or figuratively):--day, hour, instant, season, X short, (even-)tide, (high) time.]

f. [Strong: 3588. [ho] ὁ ho ho, including the feminine he hay, and the neuter to to in all their inflections; the definite article; the (sometimes to be supplied, at others omitted, in English idiom):--the, this, that, one, he, she, it, etc.] [Thayer: [ho] ὁ, ἡ, τό, originally τος, τῇ, τό (as is evident from the forms τοι, ται for οἱ, αἱ in Homer and the Ionic writings), corresponds to our definite article the (German der, die, das), which is properly a demonstrative pronoun, which we see in its full force in Homer, and of which we find certain indubitable traces also in all kinds of Greek prose, and hence also in the N. T.] [Additional variants: tē, hoi, oi, tēn, ta, tēs, tois, tais, tō, tōn, tou, hé  hē, hai, tas.]

g. Jesus [Strong: 2424. Iesous ee-ay-sooce' ; of Hebrew origin (3091); Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites:--Jesus.]

h. cried [Strong: 310. anaboao an-ab-o-ah'-o; from 303 and 994; to halloo:--cry (aloud, out).]

i. with a loud [Strong: 3173. megas meg'-as; (including the prolonged forms, feminine megale, plural megaloi, etc.; compare also 3176, 3187); big (literally or figuratively, in a very wide application):--(+ fear) exceedingly, great(-est), high, large, loud, mighty, + (be) sore (afraid), strong, X to years.]

j. voice [Strong: 5456. phone fo-nay' probably akin to 5316 through the idea of disclosure; a tone (articulate, bestial or artificial); by implication, an address (for any purpose), saying or language:--noise, sound, voice.] 

k. saying [Strong: 3004. lego leg'-o; a primary verb; properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas 2036 and 5346 generally refer to an individual expression or speech respectively; while 4483 is properly to break silence merely, and 2980 means an extended or random harangue)); by implication, to mean:--ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter.]

2. “…Eli, Eli, lama-sabach-tha-ni?”

a. Eli [Strong: 2241. eli ay-lee' ; of Hebrew origin (410 with pronominal suffix); my God:-- Eli.]

b. Eli [Strong: 2241. eli ay-lee' ; of Hebrew origin (410 with pronominal suffix); my God:-- Eli.]

b. lama [Strong: 2982. lama lam-ah' or lamma lam-mah'; of Hebrew origin (4100 with prepositional prefix); lama (i.e. why):--lama.]

c. sabach-tha-ni [Strong: 4518. sabachthani sab-akh-than-ee'; of Chaldee or (7662 with pronominal suffix); thou hast left me; sabachthani (i.e. shebakthani), a cry of distress:--sabachthani.]

3. “…That is to say, My God, my God, why hast thou forsaken me?”

a. that is to say [Strong: 5123. toutesti toot-es'-tee contraction for 5124 and 2076; that is:--that is (to say).] 

b. My [Strong: 3450. mou moo ; the simpler form of 1700; of me:--I, me, mine (own), my.]

c. God [Strong: 2316. theos theh'-os;  of uncertain affinity; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

d. My [Strong: 3450. mou moo ; the simpler form of 1700; of me:--I, me, mine (own), my.]

e. God [Strong: 2316. theos theh'-os;  of uncertain affinity; a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very:--X exceeding, God, god(-ly, -ward).]

f. why [Strong: 2444. hinati hin-at-ee'; from 2443 and 5101; for what reason ?, i.e. why?:--wherefore, why.]

g. hast thou forsaken [Strong: 1459. egkataleipo eng-kat-al-i'-po; from 1722 and 2641; to leave behind in some place, i.e. (in a good sense) let remain over, or (in a bad sense) to desert:--forsake, leave.] [Zodhiates: to forsake, desert, to leave behind in any place or state, to leave in the lurch, abandon. Note: this is the same Greek word used in the Septuagint in Psalm 22:1.] 

1). Troy J. Edwards, Pastor of Victorious Word Christian Fellowship: Jesus depended upon the union with His Father to maintain His spiritual life.

a). John 6:57 As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me.

b). John 5:26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;

2). Troy J. Edwards, Pastor of Victorious Word Christian Fellowship: Jesus said He lives by the Father…Therefore spiritual life is dependent upon union with another person, it would be reasonable to say that separation, or a break in union from that person would also lead to a loss of that life.

h. me [Strong: 3165. me meh; a shorter (and probably originally) from of 1691; me:--I, me, my.]

1). This is a direct quote from Psalm 22:1. Jesus at this time had already been made our sin. I am fully persuaded that Jesus actually felt that God had forsaken him. This is a powerful contrast to statements Jesus made during his ministry concerning his relationship with his Father.

a). John 8:29 And He that sent me is with me: the Father hath not left me alone; for I do always those things that please him.

2). When Jesus was on the cross he was made our sin.

 a). 2 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.

3). That is why the type and foreshadow of it in the Old Testament was a serpent hanging on the cross, and Jesus recognized as such.

a). Numbers 21:8, 9 And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live.

21:9 And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived.

b). John 3:14, 15 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:

3:15 That whosoever believeth in him should not perish, but have eternal life.

4). Death is separation.

a). Physical death is the separation of the spirit from the body.

(1) James 2:26 For as the body without the spirit is dead, so faith without works is dead also.

b). Spiritual death is the separation of the spirit from God.

(1) Isaiah 59:2 But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.

(2) Colossians 2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

5). The contrast between Matthew 27:46 and John 8:29 points us to the conclusion that Jesus died spiritually while on the cross when our sin was laid upon him.