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jesus is human
reads human hearts
as they live
as they die
jesus knowing
I walked with him
felt his pain
pain of his
loved ones
on the burning
streets of mumbai
jesus an epitome
of hospitalty
humility
bids me godbye
a tear lodges
on my hand
a tear that
fell from
the sky
I am
what I am
Am I ?
Sayings of Jesus on the cross
The seven sayings of Jesus on the cross are a traditional collection of seven short phrases that Jesus uttered at his crucifixion immediately before he died, gathered from the four Gospels.[1][2]
Physicians and scientists who have studied the medical aspects of the crucifixion concluded that the sayings had to be short because crucifixion causes asphyxia. This makes inhaling air to speak difficult and painful, especially as death approaches.[3][4][5][6]
The seven sayings form part of a Christian meditation that is often used during Lent, Holy Week and Good Friday. The traditional order of the sayings is:[7]
1. Father forgive them, for they know not what they do (Luke 23:34).
2. Truly, I say to you, today you will be with me in paradise (Luke 23:43).
3. Woman, behold your son: behold your mother (John 19:26-27).
4. Eli Eli lama sabachthani? ("My God, My God, why have you forsaken me?", Matthew 27:46 and Mark 15:34).
5. I thirst (John 19:28).
6. It is finished (John 19:30).
7. Father, into your hands I commit my spirit (Luke 23:46).
As can be seen from the above list, not all seven sayings can be found in any one account of Jesus' crucifixion. The ordering is a harmonisation of the texts from each of the four canonical gospels. In the gospels of Matthew and Mark, Jesus is quoted in Aramaic, shouting the fourth phrase only, and cries out wordlessly before dying. In Luke's Gospel, the first, second, and seventh sayings occur. The third, fifth and sixth sayings can only be found in John's Gospel. In other words:
* According to Matthew:
o Eli Eli lama sabachthani
* According to Mark:
o Eloi Eloi lama sabachthani
* According to Luke:
o Father forgive them, for they know not what they do (in response to a mocking crowd)
o Truly, I say to you, today you will be with me in paradise (in response to one of the two thieves crucified next to him)
o Father, into your hands I commit my spirit (last words)
* According to John:
o Woman, behold your son: behold your mother (directed at Mary, the mother of Jesus, either as a self reference, or as a reference to the beloved disciple and an instruction to the disciple himself)
o I thirst (just before a wetted sponge, mentioned by all the Canonical Gospels, is offered)
o It is finished (last words)
[edit] Father forgive them, for they know not what they do
Luke 23:34
Then Jesus said, "Father forgive them, for they know not what they do".
This first saying of Jesus upon the cross was Jesus' prayer for forgiveness for those who were crucifying him: the Roman soldiers, and apparently for all others who were involved in his crucifixion.
In Matthew 5:44, Jesus exhorts his followers to love their enemies and to pray for those who persecute them. This verse appears to reflect Jesus' teaching of unqualified love and forgiveness for all, including those who might seem to oppose or even attack them.
Many early manuscripts omit Luke 23:34.[8]
[edit] Today you will be with me in paradise
Luke 23:43
And he said to him, "Truly, I say to you, today you will be with me in paradise".
Jesus is crucified between two thieves. In Luke's Gospel, one of them supports Jesus' innocence and asks him to remember him when he comes into his kingdom. Jesus replies to him using his set formula for important sayings: "Truly, I say to you..." (ἀμήν λέγω σοί, amēn legō soi). Then follows the only use of the word "paradise" in the Gospels (παραδείσω, paradeisō, from the Persian pairidaeza). As this is the word used in the Septuagint (the Greek translation of the Hebrew Bible) for the garden of Eden, Jesus may have meant a return of humanity to the presence of God. However, it is traditionally meant to refer to the abode of the blessed dead. Perhaps, it can be read that the thief's own confession of guilt opens the way to forgiveness of sin.
The correct punctuation of this verse is the cause of some debate. Protestants believe the verse, as punctuated above, rules out the existence of purgatory. Catholics, who believe in purgatory, say the comma belongs after the word today: "Truly, I say to you today, you will be with me in paradise." Jehovah's Witnesses and others who believe in an interval between death and paradise also accept the latter punctuation. Biblical Greek, the language of the text, had no punctuation, so the original text is ambiguous.
Luke’s account shows that a thief, being executed alongside Jesus Christ, spoke words in Jesus’ defense and requested that Jesus remember him when he ‘got into his kingdom.’ Jesus’ reply was: “Truly I tell you today, You will be with me in Paradise.” (Lu 23:39-43) The punctuation shown in the rendering of these words depends on the translator’s understanding of the sense of Jesus’ words, since no punctuation was used in the original Greek text. Punctuation in the modern style did not become common until about the ninth century C.E. Whereas many translations place a comma before the word “today” and thereby give the impression that the thief entered Paradise that same day, there is nothing in the rest of the Scriptures to support this. Jesus himself was dead and in the tomb until the third day and was then resurrected as “the firstfruits” of the resurrection. (Ac 10:40; 1Co 15:20; Col 1:18) He ascended to heaven 40 days later.—Joh 20:17; Ac 1:1-3, 9.
Behold your son: behold your mother
John 19:26-27
Jesus saw his own mother, and the disciple standing near whom he loved, he said to his mother, "Woman, behold your son". Then he said to the disciple, "Behold your mother". And from that hour, he took his mother into his family.
Jesus entrusts Mary, his mother, into the care of a disciple. Traditionally, this is thought to be John the Evangelist, but he is only referred to as the beloved disciple. The Catholic Church interprets this phrase beyond just the disciple, saying that Jesus was giving his mother to all of the church, and consequently all of the church to her. The Catholic Church also uses this saying as a proof that Mary did not have any other children, because if she did have other sons who could have taken care of her, Jesus would not have needed to give her over to his beloved disciple — indeed, had Mary had other sons, such a transfer would have been incredibly insulting to them in the context of 1st-century Jewish culture. Many Protestants and Evangelicals reject both interpretations, usually saying that Jesus found it necessary to take this step only because Mary's other children were not yet believers in him as the Messiah.[citation needed]
Another view on this saying is that Jesus, on the verge of giving up his life, and having had given up everything else in his life, was now giving up his only last "attachment," who was his mother. Thus, he would be dying in absolute poverty, without the benefit of a mother.
[edit] My God, my God, why have you forsaken me
Matthew 27:46
Around the ninth hour, Jesus shouted in a loud voice, saying "Eli Eli lama sabachthani?" which is, "My God, my God, why have you forsaken me?"
Mark 15:34
And at the ninth hour, Jesus shouted in a loud voice, "Eloi Eloi lema sabachthani?" which is translated, "My God, my God, why have you forsaken me?"
Of the seven sayings of Jesus from the cross, it is the only saying recorded in Matthew and Mark; it is the only one that appears in two, parallel accounts. This saying is given in Aramaic with a translation (originally in Greek) after it. This phrase also appears on the opening line of Psalm 21 (Psalm 22 in the Masoretic Text). In the verses immediately following this saying, in both Gospels, the onlookers who hear Jesus' cry understand him to be calling for help from Elijah (Eliyyâ). The slight differences between the two gospel accounts are most probably due to dialect. Matthew's version seems to have been more influenced by Hebrew, whereas Mark's is perhaps more colloquial.
The phrase could be either:
* אלי אלי למה עזבתני [ēlî ēlî lamâ azavtanî] (Hebrew);
* אלי אלי למא שבקתני [ēlî ēlî lamâ šabaqtanî]; or
* אלהי אלהי למא שבקתני [ēlâhî ēlâhî lamâ šabaqtanî]
The Aramaic word šabaqtanî is based on the verb šabaq, 'to allow, to permit, to forgive, and to forsake', with the perfect tense ending -t (2nd person singular: 'you'), and the object suffix -anî (1st person singular: 'me').[9]
Many Christians believe that the quotation presents Psalm 22 as a prophecy of Christ's suffering (verses 14-18), of his message (25 f.), and, as a whole, of his exaltation (v 24). Some theologians claim the Father seems to have deserted the Son (v 1-2, and the contrast between v 5 and v 6) but saves him ultimately and with him those who seek him in all the nations. Thus some Christians argue that by uttering this single question Jesus was in a way announcing the whole gospel at the moment of its decisive event (cf. Luke 4:21). This "gulf of separation" that occurs between God the Father and God the Son, in the death of the latter, has been described by the theologian Jürgen Moltmann as 'death in God'.
A. T. Robertson noted that the "so-called Gospel of Peter 1.5 preserves this saying in a Docetic (Cerinthian) form: 'My power, my power, thou hast forsaken me!'"[10] However, this could still be a mistaken or alternate rendering from a Semitic source, as אל ['ēl] in Aramaic and Hebrew can both translate as "god" or "power."
A limited number of people, such as Rocco A. Errico and the late George M. Lamsa, have asserted the rendering, "My God, my God, for this [purpose] I was spared!"[11] or "...for such a purpose have you kept me!" which has become popular in many niche circles.
[edit] I thirst
John 19:28
He said, "I thirst".
This saying perhaps represents the total humanity of Jesus, and the thirst for God of those who are put far from him. As he is given sour wine to drink, soaked in a sponge on a hyssop stem, this may be a reference to Psalm 69:21, where sour wine is offered. It may allude to Jesus' statement about drinking the cup that the Father gives him (John 18:11).
It is finished
ohn 19:30
Jesus said, "It is finished".
Jesus announces that his work, atonement, is completed. Sometimes the meaning, 'the debt is written off', is read into this verse.[citation needed] Although this is often seen as a theological statement (that the debt of humanity to God is cancelled, that Jesus had finished his mission, and so on), the Greek (τετέλεσται) is best translated by a simple English word: "completed", or "finished".
[edit] Into your hands I commit my spirit
Luke 23:46
And speaking in a loud voice, Jesus said, "Father, into your hands I commit my spirit".
This saying is based on Psalm 31:5. Because of this, it is unlikely that 'my spirit' refers to a disembodied soul, but simply to one's self: I put myself in your hands now.
[edit] Theological interpretations
The last words of Jesus have been the subject of a wide range of Christian teachings and sermons, and a number of authors have written books specifically devoted to the last sayings of Christ.[12][13][14]
Priest and author Timothy Radcliffe states that in the Bible, seven is the number of perfection, and he views the seven last words as God's completion of the circle of creation and performs analysis of the structure of the seven last words to obtain further insight.[15] John Ross Macduff views the last words of Jesus as highly significant and as a "parting legacy of peace" arising from free forgiveness.[16] Alexander Watson stated that:[17]
"We find that these last sayings of our dying Lord, set forth with minuteness His own mysterious attributes: that they contain, as it were in germ, the great mysteries of the faith: and that they are living lessons taught us in the example of our Incarnate God."
The fact that the statements of the last words differ between the four canonical Gospels has caused some[citation needed] to doubt that any are genuine because they lack multiple attestation. James Dunn comments that "it is somewhat disturbing to have to acknowledge how weakly rooted these last words are in the tradition."[18] Since the Matthew narrative is generally seen as heavily dependent on Mark, this means that each of the 'last words' is in effect dependent on a single source: "The uncomfortable conclusion probably has to be that most of the words from the cries are part of the elaboration in the diverse retellings of Jesus' final hours".[18] The statement from Mark / Matthew Gospels is a quotation from Psalm 22, and is therefore occasionally seen as a theological and literary device employed by the writers,[19] Dunn, while agreeing that this 'raises suspicions', still argues in favour of its authenticity that in presenting Jesus as seeing himself 'forsaken' it would have been an embarrassment to the early Church, and sees the fact that the words 'were allowed to fall out' in other traditions as supporting this.[18] In presenting a Gospel harmony of the Passion, John Edmunds commented that it is necessary to correlate the multiple Gospel accounts to achieve a complete view of them.[20]
en.wikipedia.org/wiki/Sayings_of_Jesus_on_the_cross
