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The reproachful, plaintive question "why" of suffering (verse 2) in the 22nd Psalm touches the deepest sense of godforsakenness in the face of suffering and multiple persecution by enemies. [43] Because of the vagueness of the plea being made by the first part of the psalm it has become a timeless testimony applicable to many situations of ...
Surviving Aramaic Targums do use the verb šbq in their translations of the Psalm 22. [4] The word used in the Gospel of Mark for my god, Ἐλωΐ, corresponds to the Aramaic form אלהי, elāhī. The one used in Matthew, Ἠλί, fits in better with the אלי of the original Hebrew Psalm, but the form is attested abundantly in Aramaic as well.
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 ...
Significantly, the 5/6 H. ev–Sev4Ps Fragment 11 of Psalm 22 contains the crucial word in the form of what some have suggested may be a third person plural verb, written כארו (“dug”). This may suggest that the Septuagint translation preserved the meaning of the original Hebrew.
The Hebrew scriptures were an important source for the New Testament authors. [13] There are 27 direct quotations in the Gospel of Mark, 54 in Matthew, 24 in Luke, and 14 in John, and the influence of the scriptures is vastly increased when allusions and echoes are included, [14] with half of Mark's gospel being made up of allusions to and citations of the scriptures. [15]
OSLO (Reuters) -A tram derailed and crashed into a store in central Oslo on Tuesday, injuring the driver and at least three other people, Norwegian police said. The blue tram of the Oslo transport ...
The Gospel of John claims that this fulfills a prophecy from Psalms 22:18. Some of the crowd who have been following taunt Jesus by saying, "He trusts in God; let God deliver him now!" The statement suggests that Jesus might perform a miracle to release himself from the cross.
This may be an allusion to Isaiah 53:7, where the singular servant is interpreted as "my people." However, it could refer instead to Psalm 44:22, which includes a plural subject. The 4 Ezra passage does not have any atonement overtones, and it is Israel's persecutors who are punished by God rather than Israel themselves (see LXX above).