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馬太福音
27:46 約在申初，耶穌大聲喊著說：“以利！以利！拉馬撒巴各大尼？”就是說：“我的　神！我的　神！為甚麼離棄我？”

實在不明白，耶穌既知自己會復活，為何仍那麼痛苦？
耶穌並不是在質問神，而是在引用詩篇來表達祂所感受到的深刻強烈的苦楚。祂承擔了全人類的罪惡而要與祂的父神分隔，這就是祂在園中向神祈禱時，最懼怕的事，求神拿去的苦杯。肉身的強烈痛苦是很可怕的，但更可怕的是在靈上與神分隔，耶穌忍受這雙重的死亡，使我們不必再與神永遠隔絕。

2007-02-16 14:34:32 補充：
耶穌不是因為驚懼或絕望而發出這個問題，而是引用詩篇22篇1節來表達祂的痛苦。詩篇22篇預言了彌賽亞為世人的罪受死所忍受的痛苦。耶穌知道承擔起全人類的罪的一刻，會暫時與神隔絕。祂在客西馬尼園禱告時所懼怕的就是這個。雖然肉體的痛苦很可怕，但在靈裡與神隔絕更可怕。

why we need religion

約在申初，耶穌大聲喊著說：以利！以利！拉馬撒巴各大尼﹖就是說：我的神！我的神！為什麼離棄我﹖ (馬太福音 27:46)

太27:46 約在申初，耶穌大聲喊著說：「以利！以利！拉馬撒巴各大尼？」就是說：「我的神！我的神！為什麼離棄我？」
Mat 27:46 And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lema sabachthani?" that is, "My God, my God, why have you forsaken me?" (ESV版)
Mat 27:46 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? (KJV版)
下面釋經文無時間翻譯:--
Eli, Eli ... - This language is not pure Hebrew nor Syriac, but a mixture of both, called commonly “Syro-Chaldaic.” This was probably the language which the Saviour commonly spoke. The words are taken from Psa_22:1.
My God, my God ... - This expression is one denoting intense suffering. It has been difficult to understand in what sense Jesus was “forsaken by God.” It is certain that God approved his work. It is certain that he was innocent. He had done nothing to forfeit the favor of God. As his own Son - holy, harmless, undefiled, and obedient - God still loved him. In either of these senses God could not have forsaken him. But the expression was probably used in reference to the following circumstances, namely:
1. His great bodily sufferings on the cross, greatly aggravated by his previous scourging, and by the want of sympathy, and by the revilings of his enemies on the cross. A person suffering thus might address God as if he was forsaken, or given up to extreme anguish.
2. He himself said that this was “the power of darkness,” Luk_22:53. It was the time when his enemies, including the Jews and Satan, were suffered to do their utmost. It was said of the serpent that he should bruise the heel of the seed of the woman, Gen_3:15. By that has been commonly understood to be meant that, though the Messiah would finally crush and destroy the power of Satan, yet he should himself suffer “through the power of the devil.” When he was tempted Luke 4, it was said that the tempter “departed from him for a season.” There is no improbability in supposing that he might be permitted to return at the time of his death, and exercise his power in increasing the sufferings of the Lord Jesus. In what way this might be done can be only conjectured. It might be by horrid thoughts; by temptation to despair, or to distrust God, who thus permitted his innocent Son to suffer; or by an increased horror of the pains of dying.
3. There might have been withheld from the Saviour those strong religious consolations, those clear views of the justice and goodness of God, which would have blunted his pains and soothed his agonies. Martyrs, under the influence of strong religious feeling, have gone triumphantly to the stake, but it is possible that those views might have been withheld from the Redeemer when he came to die. His sufferings were accumulated sufferings, and the design of the atonement seemed to require that he should suffer all that human nature “could be made to endure” in so short a time.
4. Yet we have reason to think that there was still something more than all this that produced this exclamation. Had there been no deeper and more awful sufferings, it would be difficult to see why Jesus should have shrunk from these sorrows and used such a remarkable expression. Isaiah tells us Isa_53:4-5 that “he bore our griefs and carried our sorrows; that he was wounded for our transgressions, and bruised for our iniquities; that the chastisement of our peace was laid upon him; that by his stripes we are healed.” He hath redeemed us from the curse of the law, being made a curse for us Gal_3:13; he was made a sin-offering 2Co_5:21; he died in our place, on our account, that he might bring us near to God. It was this, doubtless, which caused his intense sufferings. It was the manifestation of God’s hatred of sin, in some way which he has not explained, that he experienced in that dread hour. It was suffering endured by Him that was due to us, and suffering by which, and by which alone, we can be saved from eternal death.

以利,以利,拉馬撒巴各大尼


~ 瞭解耶穌時代的亞蘭語 ~


大衛在軍旅中常常遇到前有敵人後有追兵的遭遇，在四處求救無門的情況下，他仰天長嘯，「我的上帝,我的上帝,為什麼離棄我？」（見詩篇22：1）。主耶穌在十字架上臨死前，面對仇敵的嘲笑。手腳被扎、衣物被分、天昏地暗的當刻，他大聲喊著說：「我的上帝,我的上帝,為什麼離棄我？」（見馬太27：46）。

這兩句話的中文，在和合版、現代中文及現代中文（修）都一樣，用「離棄」這兩個字。英文在KJV用forsaken, 在Today's English用abandoned, CEV用deserted, 其實大同小異。有趣的是，聖經翻譯家在詩篇和馬太都前後用一樣的字眼，表示聖經的一貫性。
（一）為什麼離棄我？
詩篇的原文是希伯來文，將詩篇22：1翻譯為亞蘭語是"Lmana Nashatani"「拉馬那沙大尼」（以下簡稱【LN】），意思是離棄、遺棄。這正是大衛當時的處境與心情。而主耶穌所說的「拉馬撒巴各大尼」"Lmana Shabacktani"（以下簡稱【LS】）馬太27：46，亞蘭語的原意是成全了。美國亞蘭語權威及聖經翻譯家蘭沙（George M. Lamsa）
進一步說，【LS】的意思是「這就是我的天命，我就是為此而出生的。」按此，詩篇22：1的【LN】和馬太27：46的【LS】，其神學意義相差何止千百里！

大衛當時的遭遇，用詩人的口氣大聲呼喚「我的上帝,我的上帝,為什麼離棄我？」，用離棄【LN】的字眼是合情合理的，正表示了大衛的信仰告白。反之，主耶穌在斷氣前的一句話，假如被解讀為被上帝離棄，被上帝遺棄的話，主耶穌怎能被稱為「神之子」呢？假如在十字架下觀看的門徒、跟隨者、家人、鄉親、好友，聽到耶穌親口說他被上帝離棄，不是全都絕望了嗎？其實主耶穌說的是成全了【LS】，絕不是被離棄【LN】。主耶穌背負全人類的罪，道成肉身被釘死在十字架上，偉人之死可以重如泰山，神子之死怎麼可能反而被上帝所遺棄呢？被離棄（NS）是表示失敗、消極；成全了【LS】是表示勝利、積極。

根據蘭沙教授的說明，今日在古亞述地區的亞蘭人，一個義人在冤死之前沒有怨天尤人，只是慨嘆天理不明，就說這是天命【LS】！主耶穌在斷氣前，他說他們不知道他們所做是什麼，最後說，成全了！我為此來到世間，這就是我的天命！這是何等悲壯、何等奇妙！
後世聖經經學士或翻譯家對【LS】有不同的解釋，有人贊成有人反對，所以這句話【LS】就這樣保留下來。今世仍舊有很多人就抓住中文的翻譯「為什麼離棄我？」將詩篇22：1的【LN】和馬太27：46 的【LS】劃上等號加以無限伸義，這是值得懷疑的。

（二）以利, 以利。
其次，在福音書的眾多作者和見証人中，馬太寫的是【Eli】，為什麼馬可寫的是【Eloi】。這不是問題，因為那是後來編譯不同版本的問題。主耶穌淹淹一息之前，在十字架下講拉丁話的羅馬士兵可能聽不懂祂說些什麼話。但是同樣講亞蘭語的門徒和鄉親們一定聽得出主耶穌說的是"Eloi, Eloi"，而不是"Eli, Eli"。【Eloi】是是亞蘭語，【Eli】是希伯來語。主耶穌講母語可以自然流露，就好像一個台灣人在死難的當頭，會叫「上帝啊，救我！」（台語），不會說「神呀，救救我！」（華語）。語法不同，感情也不同。

假如這個推斷成立的話，那麼就不應該會有人誤聽Eli為Elia, 也就不會有人說要等Elia來。這段記述剛好應照舊約以利亞先知的故事。

為什麼馬太、馬可有這一段戲劇性的描述呢？那是因為馬太福音特別想把耶穌一生的言行和舊約的先知做相當的連結，表示主耶穌從出生到死亡是早在舊約就預言的。反之，路加、約翰福音就少有這種「巧合」的記載。馬太福音表現了強烈的猶太主義色彩，路加福音則是泛基督教的普世精神。很多神學家、解經家都能接受這樣的說法。

（三）結語
聖經新約馬太福音的最早版本是用亞蘭語寫成的，耶穌講道、教示和談話對白也都是亞蘭語。今世的各种譯本都是由亞蘭語翻譯而來的。由亞蘭而希伯來，而希臘，而拉丁，而英文….以至於今日的華語譯本。有的音譯，有的意譯，有的甚至有誤譯在所難免。如馬太5：22華語和合本「拉加」（Raca）是亞蘭語，「摩利」（More）是希臘語，馬太27：46【以利】（Eli）是希伯來語，馬可15：34【以樂伊】（Eloi）是亞蘭語，【LS】,【LN】是亞蘭語……..。可見翻譯之艱辛，解經就應該更慎重，不應斷章取義。

最後，再比較四福音中，如何記述主耶穌斷氣前的一句話。只有馬太、馬可有【LS】「以利,以利,拉馬撒巴各大尼」，當然沒有【LN】「以利,以利,拉馬那沙大尼」的描述。路加聽到的是「父親哪，我把靈魂交在你手裡。」（路加23：46）。約翰聽到的是非常簡單的一句話「成了！」（約翰19：30）。然後看見他的頭垂下，氣斷而死。

主耶穌斷氣前，具有十分爭議性的"Eli, Eli, Lmana Sabachthani"這句話，仔細比較四福音的描述，再想一想【Eli】和【Eloi】及【LS】和【LN】意義的不同，你的瞭解是什麼呢？



主要參考書目：
George M. Lamsa 著：Idioms in the Bible Explained and A. key to the Original Gospels.
Robert and Frankmode 著：The Literary Guide to the Bible.
John Gabel 等著：The Bible as Liteerature.