What did Jesus say on the cross in Hebrew?

From him therefore we learn that our Lord was six hours upon the cross, being crucified at the third hour (ver. 25); the three last hours being distinctly marked out from the first three, not only by being mentioned separately by our Evangelist, but especially by the darkness which then shrouded the earth (ver. 33); and at the close of them our Lord's memorable cry was heard, "Eloi, Eloi, lama sabachthani" — uttered in Aramaic, which is interpreted for us, "My God, my God, why hast Thou forsaken Me?"*

Matthew gives us but a part of the superscription put over the cross, while Luke and John tell us it was written in the three languages then spoken in Palestine — Hebrew, Greek, and Latin.

164 Mark 15:34 f. — Eloi. This is the Aramaic form, Eli in Matt. 27:46 the Hebrew, which Wellhausen supposes was that actually used by the Lord, as having a ring more like Elias. As he says, the Jews could not have misunderstood Eloi, their vernacular.

The cry of our Lord is given in Aramaic form, the "Eli" becoming "Eloi." One explanation of this would be that in Matthew we have the Hebrew quotation from the 22nd psalm, while in Mark we have the form in which the exclamation was actually made by the blessed Sufferer. We do not dwell upon other possible explanations, while remembering there is a divine reason for the use of the two words. It has been suggested that the expression as given in Matthew, quoting directly from the Hebrew, is more appropriate to the close link of that governmental Gospel with the Old Testament.

An Aramaic word signifying, 'My God.' Matt. 27:46. It seems strange that this should have been understood to be a calling for 'Elias.' The mistake may have been by some who did not understand the language used. See ELOI.

Aramaic word signifying 'my God.' Mark 15:34.

At the time of our Lord, this was the native language of Palestine; and occurs in our Testaments, in the words Ephphatha, Talitha Cumi, Eli Eli lama Sabacthani, etc. This was also the language of the inscription on the cross, and of St. Paul's speech as recorded at Acts 22. Although in both these instances the Hebrew is mentioned, there is no doubt that it is the modern, not the ancient, language that is meant.

It is a matter of discussion whether our Lord and his Apostles spoke Greek or Aramaic; and it does not seem possible to pronounce a decided verdict on the question. It is likely enough that all the people of Palestine, except the most retired or the most ignorant, understood and used, both forms of speech. Hence the threefold inscription on the cross. In Aramaic and Greek for the people: just as public documents in Wales might be in Welsh and English:— and in Latin, because that was the official language of Pontius Pilate, and the government servants.

Mark only gives us the four utterances of our Lord in the actual language in which He spoke. Outstanding amongst them is the cry from the cross, "Eloi, Eloi, lama sabachthani" (Mark 15:34). This alone of the four is given also by Matthew, and in its English translation is found again in Psalm 22. This is thrice holy ground; and as attempting to touch such a theme we are conscious of the searching word in Exodus 29, "whatsoever toucheth the altar shall be holy." The many times the word "holy" is used in Exodus (God moving towards us in blessing), and in Leviticus (our movements towards God as worshippers), is surely a matter of deep significance.

The word "sabachthani" implies "a cry of distress" — "Thou hast left me."

"Now from the sixth hour there was darkness over the whole land until the ninth hour; But about the ninth hour Jesus cried out with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast Thou forsaken Me?" (verses 45-47).

A solemn darkness settled over the whole land. Was it a darkness which covered the entire earth? Hardly, for in a part of the world it was night and darkness was not possible. No doubt the darkness covered the entire land and perhaps the entire Roman world. It enshrouded the cross with the great sufferer so that He was no longer visible to those who kept guard and those who looked on. That it was not an eclipse of the sun is learned from the fact that it was full moon at that time. It was a supernatural darkness. At the termination of the darkness about the ninth hour we hear His voice out of the darkness. About the ninth hour He cried, not in feebleness, but with a loud voice, "Eli, Eli, lama sabachthani?" But what is the meaning of this darkness? It was the outer sign of what passed over Him, who was then the sinner's substitute before a holy and righteous God. God had hidden His face from Him; He was forsaken by God Himself. His cry explains the meaning of the darkness, and the darkness gives us the meaning of His bitter cry. God had turned from Him, left Him, who had taken the sinner's place. He then bore our sins, was made sin for us and was the offering for sin. But who can fathom it? Who can understand the deep mystery, the deep suffering when the holy and righteous God dealt with sin in Him, who had no sin, but who was made sin?

“Now from the sixth hour there was darkness over all the land unto the ninth hour. 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?” (Matthew 27:45-46).