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The sayings of Jesus on the cross (sometimes called the Seven Last Words from the Cross) are seven expressions biblically attributed to Jesus during his crucifixion. Traditionally, the brief sayings have been called "words".
The seven sayings are gathered from the four canonical gospels.<ref name=Bromiley>Template:Cite book</ref><ref>Template:Cite book</ref> In Matthew and Mark, Jesus cries out to God. In Luke, he forgives his killers, reassures the penitent thief, and commends his spirit to the Father. In John, he speaks to his mother, says he thirsts, and declares the end of his earthly life. This is an example of the Christian approach to the construction of a gospel harmony, in which material from different gospels is combined, producing an account that goes beyond each gospel.<ref name=Houlden627 /><ref name = "JInt">Template:Cite book</ref>
Since the 16th century, these sayings have been widely used in sermons on Good Friday, and entire books have been written on theological analysis of them.<ref name=Houlden627 /><ref>Template:Cite book</ref><ref name=Houlden645 /> The Seven Last Words from the Cross are an integral part of the liturgy in the Catholic, Protestant, and other Christian traditions.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> Several composers have set the sayings to music.
OverviewEdit
In the following table, the seven sayings are arranged according to their traditional order.<ref>Template:Cite book</ref> However, all seven sayings cannot be found in any one account of Jesus' crucifixion. The ordering is a harmonisation of the texts from each of the four canonical gospels. Three of the sayings appear only in Luke and three only in John. One other saying appears both in Matthew and Mark, and another ("It is finished") is only directly quoted in John but alluded to in Matthew and Mark.<ref name=Houlden627 >Template:Cite book</ref>
| Original Greek | King James translation | Matthew | Mark | Luke | John | Theological interpretations<ref name="Bromiley" /> |
|---|---|---|---|---|---|---|
| lang}} | Father, forgive them; for they know not what they do. | 23:34 | Forgiveness | |||
| lang}} | Verily I say unto thee, To day shalt thou be with me in paradise. | 23:43 | Salvation | |||
| lang}} | Woman, behold thy son! and Behold thy mother! | 19:26–27 | Relationship | |||
| lang}} | My God, my God, why hast thou forsaken me? | 27:46 | 15:34 | Abandonment | ||
| lang}} | I thirst. | 19:28 | Distress | |||
| lang}} | It is finished. | 19:30 | Triumph | |||
| lang}} | Father, into thy hands I commend my spirit. | 23:46 | Reunion |
The sayings form part of the Stations of the Cross, a Christian meditation that is often used during Lent, Holy Week and Good Friday.
The Dominican author Timothy Radcliffe sees the number seven as significant, as the number of perfection in the Bible. He writes that as God created the world in seven days, "these seven words belong to God's completion of that creation".<ref>Template:Cite book</ref>
HistoricityEdit
James Dunn considers the seven sayings weakly rooted in tradition and sees them as a part of the elaborations in the diverse retellings of Jesus' final hours.<ref name=Dunn>Template:Cite book</ref> He does, however, argue in favour of the authenticity of the Mark/Matthew saying, in which Jesus seems to describe himself as forsaken by God. This would have been an embarrassment to the early Church, and hence would likely not have been invented.<ref name= Dunn/> Leslie Houlden suggests that Luke may have deliberately excluded this saying from his gospel because it did not fit in with the model of Jesus he was presenting.<ref name=Houlden627/><ref name=Houlden645 >Template:Cite book</ref>
Michael Licona suggests that John has redacted Jesus' authentic statements as recorded in Matthew, Mark and Luke. Where Matthew and Mark have Jesus quote Psalm 22:1, John records that "in order that the Scripture may be fulfilled, Jesus said, 'I am thirsty'." Jesus' final words as recorded in Luke are simplified in John into "It is finished."<ref name=MRL>Michael R. Licona, Why Are There Differences in the Gospels? What We Can Learn from Ancient Biography (Oxford University Press, 2017), pp. 165–166.</ref>
The seven sayingsEdit
1. Template:AnchorFather, forgive them; for they know not what they doEdit
This first saying of Jesus on the cross is traditionally called "The Word of Forgiveness".<ref name=Bromiley /> It is theologically interpreted as Jesus' prayer for forgiveness for the Roman soldiers who were crucifying him and all others who were involved in his crucifixion.<ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref><ref>Template:Cite book</ref>
Some early manuscripts do not include this sentence in Luke 23:34.<ref>Template:Cite book</ref> Biblical scholars such as Bart Ehrman have argued that the words were omitted by some scribes because of anti-Judaic sentiment around the second century.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
2. Template:AnchorTemplate:Not a typo shalt thou be with me in paradiseEdit
This saying is traditionally called "The Word of Salvation".<ref name=Bromiley /> According to the Gospel of Luke, Jesus was crucified between two thieves (traditionally named Dismas and Gestas), one of whom supports Jesus' innocence and asks him to remember him when he comes into his kingdom. Jesus replies, "Verily I say unto thee..." (Template:Langx), followed with the only appearance of the word "Paradise" in the gospels (Template:Langx, originally from Persian Template:Transliteration, "paradise garden").
A seemingly simple change in punctuation in this saying has been the subject of doctrinal differences among Christian groups, given the lack of punctuation in the original Greek texts.<ref name=Buckley48 >Template:Cite book</ref> Catholics and most Protestant Christians usually use a version which reads "today you will be with me in Paradise".<ref name=Buckley48 /> This reading assumes a direct voyage to Heaven and has no implications of purgatory.<ref name=Buckley48 /> On the other hand, some Protestants who believe in soul sleep have used a reading which emphasizes "I say to you today", leaving open the possibility that the statement was made today, but arrival in Heaven may be later.<ref name=Buckley48 />
3. Template:AnchorWoman, behold, thy son! Behold, thy mother!Edit
This statement is traditionally called "The Word of Relationship" and in it Jesus entrusts Mary, his mother, into the care of "the disciple whom Jesus loved".<ref name=Bromiley />
Jesus also addresses his mother as "woman" in John 2:4.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Although this sounds dismissive in English, the Greek word is a term of respect or tenderness.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> Catholic commentators, on the basis of these two passages, often connect Mary with the "woman" of Genesis 3:15, and the "woman clothed with the sun" in Revelation 12, and therefore see this title of "woman" as a justification for the veneration of Mary as a second Eve.<ref>Template:Harvnb</ref>
4. Template:AnchorMy God, my God, why hast thou forsaken me?Edit
{{#invoke:Labelled list hatnote|labelledList|Main article|Main articles|Main page|Main pages}} Template:Bq Template:Bq
This saying, traditionally called “The Word of Abandonment”, is only one that appears in more than one gospel.<ref name=Bromiley /> In both accounts, the words spoken by Jesus have been transliterated from Aramaic into Greek, and there are slight differences between the two versions (Mark: {{#invoke:Lang|lang}}; Matthew: {{#invoke:Lang|lang}}). In both cases, σαβαχθανί seems to be the Greek transliteration of Aramaic שבקתני šəḇaqtanī, meaning "forsaken me".
Both versions can be said to be in Aramaic rather than in closely related Hebrew because of the verb Template:Script/Hebrew (šbq) "abandon", which exists only in Aramaic.<ref name="Greenspahn, Frederick E 2003. P.25">Greenspahn, Frederick E. 2003. An introduction to Aramaic. P.25</ref><ref name="critexeg">Davies, William D. and Dale C. Allison. 1997. Critical and Exegetical Commentary on the Gospel According to Saint Matthew. Vol. III. p. 624</ref> The Hebrew counterpart to this word, Template:Script/Hebrew (zb), is seen in the second line of the Old Testament's Psalm 22, which the saying appears to quote. Thus, Jesus is not quoting the canonical Hebrew version (ēlī ēlī lāmā 'azabtānī), attributed in some Jewish interpretations to King David himself, but rather the version in an Aramaic Targum (translation of the Bible). Surviving Aramaic Targums do use the verb šbq in their translations of the Psalm 22.<ref>The Comprehensive Aramaic Lexicon Template:Webarchive
- Targum Psalms 22 Template:Webarchive Hebrew Union College –Jewish Institute of Religion</ref>
In the next verse, in both accounts, some who hear Jesus' cry imagine that he is calling for help from Elijah (Ēlīyā in Aramaic).
The Aramaic word form שבקתני šəḇaqtanī is based on the verb šǝḇaq/šāḇaq, 'to allow, to permit, to forgive, and to forsake', with the perfect tense ending -t (2nd person singular: 'you'), and the object suffix -anī (1st person singular: 'me').
In Hebrew, the saying would be "Template:Script/Hebrew" (ēlī ēlī, lāmā 'azabtānī in Biblical Hebrew, eli eli lama azavtani in Modern Hebrew pronunciation), while the Syriac-Aramaic phrase according to the Peshitta would be Template:Langx (Matthew 27:46) or Template:Langx (Mark 15:34).
This saying is taken by some as an abandonment of the Son by the Father. Another interpretation holds that at the moment when Jesus took upon himself the sins of humanity, the Father had to turn away from the Son because the Father is "of purer eyes than to see evil and cannot look at wrong" (ESV).<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Other theologians understand the cry as that of one who was truly human and who felt forsaken. Put to death by his foes, very largely deserted by his friends, he may have also felt deserted by God.<ref>Template:Cite book</ref>
Others see these words in the context of Psalm 22 and suggest that Jesus recited these words, perhaps even the whole psalm, "that he might show himself to be the very Being to whom the words refer; so that the Jewish scribes and people might examine and see the cause why he would not descend from the cross; namely, because this very psalm showed that it was appointed that he should suffer these things."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
5. Template:AnchorI thirstEdit
This statement is traditionally called "The Word of Distress" and is compared and contrasted with the encounter of Jesus with the Samaritan woman at the well in John 4.<ref name=Bromiley/>
Only John records this saying, but all four gospels relate that Jesus was offered a drink of sour wine (possibly posca). In Mark and Matthew, a sponge was soaked in the wine and lifted up to Jesus on a reed; John says the same, but states that the sponge was affixed to a hyssop branch. This may have been intended as symbolically significant, as hyssop branches are often mentioned in the Old Testament in the context of the use of sacrificial blood for ritual purification.<ref>Template:Cite book</ref>
This statement of Jesus is interpreted by John as fulfilment of the prophecy given in Psalm 69:21, "in my thirst they gave me vinegar to drink";<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> hence the quotation from John's gospel includes the comment "that the scripture might be fulfilled". The Jerusalem Bible cross-references Psalm 22:15: "my palate is drier than a potsherd, and my tongue is stuck to my jaw".<ref>Template:Cite book</ref>
6. Template:AnchorIt is finishedEdit
This statement is traditionally called "The Word of Triumph" and is theologically interpreted as the announcement of the end of the earthly life of Jesus, in anticipation for the Resurrection.<ref name=Bromiley />
The Greek word translated "It is finished" is Template:Transliteration ({{#invoke:Lang|lang}}).<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The verse has also been translated as "It is consummated."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
The utterance after consuming the beverage and immediately before death is mentioned, but not explicitly quoted, in Mark 15:37 and Matthew 27:50 (both of which state that Jesus "cried with a loud voice, and gave up the ghost").
7. Template:AnchorFather, into thy hands I commend my spiritEdit
From Psalm 31:5, this saying, which is an announcement and not a request, is traditionally called "The Word of Reunion" and is theologically interpreted as the proclamation of Jesus joining God the Father in Heaven.<ref name=Bromiley />
The words of Luke 23:46, or the fuller Psalm 31:5, have subsequently been attributed as last words of famous people, especially those considered pious Christians, such as martyrs or saints.<ref>Template:Cite journal</ref><ref name="Thompson1869">Template:Cite book</ref><ref name="Lockyer1991">Template:Cite book</ref> These include Philip the Apostle (died AD 80),<ref>Lockyer 1975 p. 48</ref> Basil the Great (AD 379),<ref name="Lockyer1991"/><ref>Butler 1866, June 14</ref> Charlemagne (died 814),<ref name="Lockyer1991"/><ref>Lockyer 1975 p. 83</ref> Ansgar (865),<ref>Lockyer 1975 p. 52</ref> Thomas Becket (1170),<ref name="Lockyer1991"/><ref>Template:Cite book</ref> Jan Hus (1415),<ref name="Lockyer1991"/><ref>Lockyer 1975 p. 147</ref><ref name="Thompson1869"/><ref>Template:Cite book</ref> Christopher Columbus (1506),<ref name="Lockyer1991"/><ref>Template:Cite book</ref> Ludovica Albertoni (1533),<ref>Template:Cite book</ref> Martin Luther (1546),<ref>Lockyer 1975 p. 73</ref> George Wishart (1546),<ref>Lockyer 1975 p. 175</ref> Lady Jane Grey (1554),<ref name="Thompson1869"/><ref>Lockyer 1975 p. 85</ref> her father Henry, Duke of Suffolk (1555),<ref name="Lockyer1991"/> Thomas of Villanova (1555),<ref>Butler 1866, September 18</ref> Mary, Queen of Scots (1587),<ref name="Lockyer1991"/><ref name="Thompson1869"/><ref>Template:Cite book</ref> Aloysius Gonzaga (1591),<ref>Butler 1866, June 21</ref> Torquato Tasso (1595),<ref name="Thompson1869"/> Turibius of Mogrovejo (1606),<ref>Butler 1866, March 23</ref> John Bruen (1625),<ref>Lockyer 1975 p. 166</ref> George Herbert (1633),<ref name="Lockyer1991"/><ref>Lockyer 1975 p. 107</ref> Covenanters including Hugh Mackail (1666) and James Renwick (1688),<ref name="Lockyer1991"/> and Christian Friedrich Schwarz (1798).<ref>Template:Cite book</ref>
See alsoEdit
- Musical settings of sayings of Jesus on the cross
- Stations of the Cross
- Aramaic of Jesus
- Crucifixion of Jesus
- Life of Jesus in the New Testament
- Three Hours' Agony
ReferencesEdit
BibliographyEdit
Further readingEdit
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