Sayings of Jesus on the cross

In the following table, the seven sayings are arranged according to their traditional order. 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. 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". Historicity 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. 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. 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." ==The seven sayings==

1. Father, forgive them; for they know not what they do This first saying of Jesus on the cross is traditionally called "The Word of Forgiveness". Some early manuscripts do not include this sentence in Luke 23:34. 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. 2. shalt thou be with me in paradise This saying is traditionally called "The Word of Salvation". Catholics and most Protestant Christians usually use a version which reads "today you will be with me in Paradise". Although this sounds dismissive in English, the Greek word is a term of respect or tenderness. 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. 4. My God, my God, why hast thou forsaken me? This saying, traditionally called “The Word of Abandonment”, is only one that appears in more than one gospel. The Hebrew counterpart to this word, (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, 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. 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 "" (''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 (Matthew 27:46) or (Mark 15:34). This saying is taken by some as an abandonment of the Son by the Father, though the expression of abandonment by God represents a cry of pain in a difficult circumstance rather a loss of faith, with the subsequent narrative in Matthew showing that God did not forsake Jesus. 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). 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. 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." 5. I thirst 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. 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"; 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". 6. It is finished : Crucifixion of Christ, 1540 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. The verse has also been translated as "It is consummated." 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. Father, into thy hands I commend my spirit 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. These include Philip the Apostle (died AD 80), Basil the Great (AD 379), Charlemagne (died 814), Ansgar (865), Thomas Becket (1170), Jan Hus (1415), Christopher Columbus (1506), Ludovica Albertoni (1533), Martin Luther (1546), George Wishart (1546), Lady Jane Grey (1554), her father Henry, Duke of Suffolk (1555), Mary, Queen of Scots (1587), Aloysius Gonzaga (1591), Torquato Tasso (1595), John Bruen (1625), George Herbert (1633), Covenanters including Hugh Mackail (1666) and James Renwick (1688), ==See also==