What Does The Sign Above Jesus Head Say

What does INRI stand for? What was written on the sign nailed to the cross above Jesus’ head?

QuestionAnswer “Pilate had a notice made and nailed on the cross,” according to John 19:19 (NIV). JESUS OF NAZARETH, KING OF THE JEWS” was written on the wall. “Many Jews read this sign,” John 19:20 says, “since the spot where Jesus was crucified was close to the city, and the sign was written in Aramaic, Latin, and Greek.” The sign was written in Aramaic, Latin, and Greek. When the cross of Jesus is presented today, the initials INRI are frequently placed on the sign above the cross, as is the case in the past.

The text is referred to as a “title” in John’s gospel, but the gospels of Mark and Matthew also refer to it as a “accusation.” It was traditional to place a cross over the heads of those who had been crucified, along with the crime for which they had been punished and the name of the victim.

However, in an ironic twist, the “crime” for which Jesus was crucified was not a crime at all, but rather a statement that is entirely true.

He is the ruler of the entire universe and all of its people.

The handwriting of ordinances that were against us, that were contradictory to us, has been “blotted out” by Christ, who “nailed it to the cross” in order to remove it from the way of the people (Colossians 2:14).

Who knew what was on the sign that was affixed to the crucifixion over Jesus’s head, but we do.

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What did the sign over Jesus’ head say?

This is Jesus, the Jewish Messiah and King of the Jews. 27 It was written above His head, “THIS IS JESUS THE KING OF THE JEWS,” and the allegation against Him was leveled against Him. Matthew 27:37 (KJV) NASBU The King of the Jews is a title given by the Jewish people. 26 The charge against Him was inscribed, “THE KING OF THE JEWS,” on the charge sheet. Mark 15:26 is a biblical passage. NASBu This is the King of the Jews, as the title suggests. 38 In addition, there was an inscription above Him that said, “THIS IS THE KING OF THE JEWS.” Luke 23:38 (NIV) NASBu Jesus of Nazareth, the King of the Jews, was born at Nazareth.

“JESUS THE NAZARENE, THE KING OF THE JEWS,” was inscribed on the wall.

What is the Bible Contradiction?

Is there a discrepancy in meaning between the four signs at the cross that have been reported? No. Is there a difference in the way the sentences are written? Yes. So, what exactly is the issue? For example: If the Bible is accurate according to Christians, there is a contradiction when the Bible is erroneous when it comes to describing events. Isn’t that right? Let’s have a look at it.

First observations

Taking into consideration the four assertions, we may conclude that the sign over Jesus’ head was composed of four parts: (Introduction) This is (Name) Jesus, (Origin) of Nazareth, (Guilt/Accusation) The King of the Jews, (Ending) This is (Name) Jesus, (Origin) of Nazareth, “The accusation” is delivered by Matthew and Mark (the charge). “An inscription” is provided by Luke. Neither of them claims to be able to provide the entire document in writing. It’s particularly intriguing that John used the phrase “title” here (Greek: titulum).

Notably, John has the most thorough superscription, which corresponds to his usage of the term title.

John, on the other hand, does not assert that he is complete.

Living Pattern

Jesus was not the first or the last Roman to be crucified in Jerusalem, and he was certainly not the first and certainly not the last. To put it another way, there were undoubtedly boards in use to fulfill the demand for a clear presentation in three different languages (Living Pattern). The most effective method was to divide the page into three columns, as follows:

OpeningNameOriginCharge

Zè houJeshuaHanazriMèlèk Hajehoudim(Hebrew)

Hic estIesusNazarenusRex Iudaeorum(Latin)

Houtos estinIèsousHò NazõraiosHò Basileus tõn Ioudaiõn(Greek)

This is Jesus of Nazareth, the King of the Jews, as translated into English. It appears that Mark and Luke are emphasizing the live pattern of this sort of boards that were used for crucifixions in Jerusalem during Jesus’ day. They refer to “the inscription of the charge” or “an inscription” when referring to a portion of the writing, which appears to imply that they are providing the entire writing. However, when we take a glance at the overall picture, we can see that there are at least four inscriptions underneath each other in each language.

With this in mind, we can quickly see that both Mark and Luke are absolutely true in their account of the events surrounding the crucifixion. Conclusion:

No Bible Contradiction

1. The following would be a more appropriate translation for Luke:38 There was also an inscription above Him that said, “THE KING OF THE JEWS,” which is what it is. Luke’s use of the phrase “(is) this” after the sentence and not as a part of the quote shows that Luke is referring to the initial inscription “Houtos estin” (This is), which in common language undoubtedly had the negative connotation of pointing an accusing finger at the guilty party in this context. 2. Why does it appear that the apostles were so sloppy in their reporting of the inscription on the cross?

The stenographers (see: Jesus’ Stenographers) are responsible for everything.
Dogmatism is not the best approach for explaining the intricate details of the gospel accounts.
Given that these early writers were inspired by the Holy Spirit, there will always be a satisfactory response.
As a result, answering the questions is not a recreational activity; rather, it is a privilege and a comfort.

Jesus, King of the Jews – Wikipedia

While still alive, Jesus is referred to as theKing of the Jews (or King of the Judeans) in the New Testament, both in the beginning of his life and at the conclusion of it. When written in the Koine Greek of the New Testament, for example, in John 19:3, this is written asBasileustonIoudaion(v v) In the New Testament, both instances of the title culminate in dramatic outcomes in the narratives. In the tale of Jesus’ birth in the Gospel of Matthew, the Biblical Magi who arrive from the east address Jesus as “King of the Jews,” prompting Herod the Great to order the Massacre of the Innocents.

The Latin inscription (inJohn 19:19), which in English translates to “Jesus the Nazarene, King of the Jews,” is represented by the initialismINRI (Latin:Isus Nazarenus, Rx Idaerum), and John 19:20 states that this was written in three languages—Hebrew, Latin, and Greek—during the crucifixion of Jesus.

In contrast, Jewish leaders refer to themselves as “Christ,” which literally translates as “Messiah.” Despite the fact that the phrase “King of the Jews” is used in the majority of English translations, the phrase “King of the Judeans” has also been used (seeIoudaioi).

In the nativity

During the narrative of Jesus’ birth in the Gospel of Matthew, the Biblical Magi travel to see King Herod in Jerusalem and inquire of him inMatthew 2:2, “Where is he who is born King of the Jews?” Herod inquires of the “leading priests and professors of the law” in Bethlehem of Judea, who inform him of the situation. Herod, who considers the title his own, is troubled by the matter, and in Matthew 2:7–8 he interrogates the Magi regarding the precise hour of the Star of Bethlehem’s arrival. Herod sent the Magi to Bethlehem, instructing them to alert him if they come across the child’s crib.

Josephine had a dream in which an angel appears to him and tells him to bring Jesus and Mary to Egypt (Matthew 2:13).

When Herod discovers that he has been outwitted by the Magi, he orders the execution of all boys under the age of two in Bethlehem and its surrounding areas. (Matthew 2:16; Mark 2:16)

In the Passion narratives

Jesus is addressed as “King of the Jews” on three instances in the stories of his death and resurrection. In the first such occurrence, as recorded in Matthew 27:11, Mark 15:2, Luke 23:3, and John 18:33, all four Gospels assert that the title was applied to Jesus when he was interrogated by Pilate and that his death was predicated on that charge. The acronyms for “Jesus of Nazareth, King of the Jews” are engraved on the cross in three languages (as in John 19:20) in the German monastery of Ellwangen.

In Mark 15:2, Jesus only affirms to Pilate that he is the King of the Jews and does not say anything further about it.
Jesus, on the other hand, does not explicitly reject that he is the King of the Jews.
According to John 19:21, the Jews instructed Pilate not to write “King of the Jews,” but rather to write that Jesus had just assumed that title, but Pilate went ahead and did it anyways.
At the conclusion of John 19:12, Pilate wants to free Jesus from his imprisonment.
The Jews then scream out in John 19:12, as follows: “He must be executed!
The final appearance of the title is found exclusively in Luke 23:36–37.

As recorded in Matthew 27:42, the Jewish priests ridicule Jesus, referring to him as “King of Israel,” saying, “He is the King of Israel; let him now come down from the cross, and we will believe in him.”

King of the Jews vs King of Israel

In the New Testament, the title “King of the Jews” is solely used by gentiles, such as the Magi, Pontius Pilate, and Roman troops, and is never used by Jews themselves. The Jewish authorities, on the other hand, prefer the title “King of Israel,” which appears in both Matthew 27:42 and Mark 15:32. From Pilate’s standpoint, the title “King” (regardless of whether it refers to Jews or Israel) is particularly problematic since it indicates the possibility of a revolt against the Roman Empire. When it comes to the Jews, the distinction between King of the Jews and King of Israel is established deliberately in the Gospel of Mark, distinguishing between their usage of the word and that of the gentiles.

INRI and ΙΝΒΙ

The Latin inscriptionIESVS NAZARENVS REX IVDORVM (Isus Nazarenus, Rx Idaerum) is represented by the initialismINRI, which translates to “Jesus the Nazarene, King of the Jews” in English. The initialismINRI symbolizes the Latin inscriptionIESVS NAZARENVS REX IVDORVM (Isus Nazarenus, Rx Idaerum) (John 19:19). According to John 19:20, this was written in three languages–Hebrew, Latin, and Greek–and was nailed on the cross of Jesus as a witness. The Greek spelling of the initialism is, which stands for v (Isoûs ho Nazraîos ho basileos tôn Ioudan), but the Latin spelling is, which stands for The discovery byPedro González de Mendozain 1492 of what was hailed as the real tablet, which was alleged to have been carried to Rome by Saint Helena, the mother of Emperor Constantine, sparked a flurry of devotional activity at the time.

Western Christianity

When it comes to Western Christianity, the majority of crucifixes and many depictions of Jesus’ crucifixion include a plaque or parchment placed above his head, known as an atitulus, or title, that bears only the Latin lettersINRI, which are occasionally carved directly into the cross and are usually placed just above the head of the crucified Jesus. ‘King of Glory’ (,tês Dóxs) is a title that is sometimes used in the Eastern Church.

Eastern Christianity

Both the Eastern Orthodox Church and the Eastern Catholicparticular churchessui iuris employ the Greek letters, which are based on the Greek form of the inscription . While not implying that this was actually what was written, some representations change the title to “ho Basileùs toû kósmou, “The King of the World,” or to “ho Basileùs tês Dóxs,” “The King of Glory,” not implying that this was actually what was written but reflecting the tradition that icons depict the spiritual reality rather than the physical reality.

TsarSlávy is a Russian word that means “King of Glory.”

Versions in the gospels

	Matthew	Mark	Luke	John
Verse	Matthew 27:37	Mark 15:26	Luke 23:38	John 19:19–20
Greek Inscription	οὗτός ἐστιν Ἰησοῦς ὁ βασιλεὺς τῶν Ἰουδαίων	ὁ βασιλεὺς τῶν Ἰουδαίων	ὁ βασιλεὺς τῶν Ἰουδαίων οὗτος	Ἰησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν Ἰουδαίων
Transliteration	hûtós estin Iēsûs ho basileùs tôn Iudaéōn	ho basileùs tôn Iudaéōn	ho basileùs tôn Iudaéōn hûtos	Iēsûs ho Nazōraêos ho basileùs tôn Iudaéōn
English translation	This is Jesus, the King of the Jews	The King of the Jews	This is the King of the Jews	Jesus the Nazarene, the King of the Jews
Languages			Hebrew, Latin, Greek
Full verse inKJV	And set up over His head His accusation written, THIS IS JESUS THE KING OF THE JEWS	And the superscription of His accusation was written over, THE KING OF THE JEWS.	And a superscription also was written over Him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.	And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

Other uses of INRI

Any insulting term or phrase is denoted by the wordinride in Spanish, and it is most commonly encountered in the fixed expressionpara más/mayor inri (literally “for more/greater insult”), which idiomatically means “to add insult to injury” or “to aggravate the situation.” Its origins are occasionally made obvious by the use of capitalization, as in the case of más INRI.

With the addition of various extensions, the initials INRI have been reinterpreted (backronyms). Marcello Reghellini de Schio claimed in an 1825 book on Freemasonry that the Rosicrucians given the alchemical symbol “INRI” meanings:

The Latin phrase Igne Natura Renovatur Integra (which means “through fire, nature renews itself”) is also used
Some sources use the phrase Igne Natura Renovando Integrat. LatinIgne Nitrum Roris Invenitur(“thenitreofdewis discovered by fire”)
HebrewIamin, Nour, Rouach, Iebeschal
, (“water, fire, wind, earth” — the four elements)
GreekIamin, Nour, Rouach, Iebeschal
, (“water, fire, wind, earth” — the four elements)

Following this, several writers connected them to Freemasonry, Hermeticism, and neo-paganism. The following passage from Aleister Crowley’s The Temple of Solomon the King discussesAugoeides, which was allegedly authored by “Frater P.” of the A.A.: We know that all has been contained inside Us since Intra Nobis Regnum deI, and all Spiritual Experience is a more or less full Revelation of Him. The Latin phrase “Intra Nobis Regnum de” properly translates as “Within Us, the Kingdom of God.” INRI is interpreted as “Iron Nails Ran In” by Leopold Bloom, the ostensibly Catholic, ethnically Jewish protagonist of James Joyce’sUlysses, who is both Catholic and ethnically Jewish.

Gallery

The Magi come to Herod to inquire about the newborn King of the Jews (Matthew 2:2), and Pilate is responsible for trying and turning over Jesus, the King of the Jews (Matthew 2:3). Mark 15:2
Jesus, dressed in a royal purple robe and mocked and beaten as the King of the Jews, John 19:2–3
Jesus, on the cross, is mocked and beaten as the King of the Jews in Calvary, Luke 23:36–37
Jesus, on the cross, is mocked and beaten as the King of the Jews, Mark 15:2
Jesus, on the cross, is mocked and beaten as the King of the Jews, Mark

INRI examples

An Austrian cornfield is home to a Latin cross with a stylized INRI plaque attached
A detail from The Small Crucifixion, a painting by Matthias Grünewald (c. 1510), on display at the National Gallery of Art in Washington
And a Latin crucifix with a stylized INRI plaque attached in a cornfield near Mureck, Styria, Austria.

References

Aslanoff, 2005, page 124
“inri”.Diccionario de la lengua espaola, p. 1048
Luke 22:67, 23:1, and others
Robbins 1996, pages 75–76
France 2007, pages 43 and 83
Brown 1994, pp. 78–79
Binz 2004, pp. 81–82
Ironside 2006, page 454
Senior 1985, p. 124
De Bles 1925, p (in Spanish). The Real Academia Espanola is a Spanish academic institution. 16th of March, 2020
Retrieved 16th of March, 2020
De Schio 1825, p. 12
Crowley 1909, p. 160
Bloom 1989, p. 335
Quigley 2015, p. 128
Mihálycsa 2017, p. 61
McBain 2017, p. 65
Szczerbowski 1998, p. 221
Szczerbowski

Sources

A. Andreopoulos, A. Andreopoulos, A. Andreopoulos, A. (2005). The Transfiguration in Byzantine Theology and Iconography: A Study of the Metamorphosis The St. Vladimir’s Seminary Press (ISBN 978-0-88141-295-6)
Aslanoff, Catherine (ISBN 978-0-88141-295-6)
(2005). ISBN 978-0-88141-130-2
Binz, Stephen. The Incarnate God: The Feasts of Jesus Christ.ISBN0-88141-130-2
Binz, Stephen (2004). The names of Jesus are listed here. Harold Bloom’s book, Twenty-Third Publications (Mystic, CT), ISBN 1-58595-315-6, OCLC 56392998
Bloom, Harold (1989). The middle of the twentieth century. Vol. 9 of The Art of the Critic is available now. London: Chelsea House Publishing, ISBN 978-0-87754-502-6
Boxall, Ian (2007). The New Testament books are covered in detail in this SCM study guide. SCM Press, London, ISBN 978-0-334-04047-7, OCLC171110263.* SCM Press, London, ISBN 978-0-334-04047-7. Brown, R.E., et al (1988). A Concise Commentary on the Gospel of John and the Epistles of John. Commentary in a nutshell. The Liturgical Press (ISBN 978-0-8146-1283-5)
Brown, R.E. The Liturgical Press (ISBN 978-0-8146-1283-5)
(1994). Introduction to the Christology of the New Testament. ISBN 978-0-8264-7190-1
Crowley, Aleister, Bloomsbury Academic.ISBN978-0-8264-7190-1 (March 1909). “The Temple of Solomon the King,” as the phrase goes. The Autumnal Equinox. One of the first books published in London was Simpkin Marshall Hamilton Kent.1(1): 160
De Bles, A. (1925). How to Tell the Difference Between Saints in Art Based on Their Costumes, Symbols, and Attributes Art Culture Publications, ISBN 978-0-8103-4125-8
De Schio, Marcello Reghellini
New York: Art Culture Publications, ISBN 978-0-8103-4125-8
(1825). In the spirit of the Franche-dogma Maçonnerie’s (in French). H. Tarlier and Maud Ellmann are published in Brussels (2010). In the Nets of Modernism are Henry James, Virginia Woolf, James Joyce, and Sigmund Freud, among other writers and thinkers. R. T. France (Cambridge University Press, ISBN 978-1-139-49338-3) and R. T. France (Cambridge University Press, ISBN 978-1-139-49338-3) (2007). Matthew’s Gospel is a collection of stories about Jesus’ life and teachings. The William B. Eerdmans Publishing Company, Grand Rapids, Mich., ISBN 978-0-8028-2501-8, OCLC122701585
Hengel, Martin (2004). Studies on the early history of Christianity. A C Black (ISBN 0-567-04280-4)
Ironside, H.A. (ISBN 0-567-04280-4)
A C Black (ISBN 0-567-04280-4). (2006). Ironside Expository Commentaries Series, by John Ironside. Lanciani, R.A. (Kregel Publications, ISBN 978-0-8254-9619-6)
Lanciani, R.A. (Kregel Publications, ISBN 978-0-8254-9619-6)
Lanciani, R.A. (1902). The history of Rome’s archaeological sites, as well as news on the city’s antiquity collections (in Italian). E. Loescher and Ed. McBain are the authors of Vol. I. (2017). “Second Part.” Doors. Authors: Mihálycsa, Erika, ISBN 978-1-78854-045-2
Head of Zeus (2017). “‘Weighing the point’: A Few Points on the Writing of Finitude in Ulysses” is a piece written by James Joyce. Joyce’s Temporalities are being read. Megan Quigley (ISBN 978-90-04-34251-4) and Brill (ISBN 978-90-04-34251-4) (2015). Modernist Fiction and Vagueness: Philosophical, Formal, and Linguistic Considerations Robbins, V.K. (Cambridge University Press, ISBN 978-1-316-19566-6)
Robbins, V.K. (Cambridge University Press, ISBN 978-1-316-19566-6)
Robbins, V.K. (1996). Exploring the Texture of Texts: A Guide to Socio-Rhetorical Interpretations is a guide to exploring the texture of texts. ISBN 978-1-56338-183-6
Senior, Donald, Bloomsbury Academic.ISBN 978-1-56338-183-6 (1985). Volume 1: The Passion of Jesus as Told in the Gospel of Matthew M. Glazier (ISBN 0-89453-460-2)
Tadeusz Szczerbowski (ISBN 0-89453-460-2)
M. Glazier (ISBN 0-89453-460-2)
(1998). “Language Games in Translation: Etymological Reinterpretation of Hierograms” is an article published in the journal Translation Studies. Jürg Strässler’s article (ed.). Tendenzen in Europäischer Linguistik: Proceedings of the 31st Linguistischen Kolloquium, Bern 1996, p. 157. Linguistiche Arbeiten, volume 381, number 381 of the journal. Strecker, G., and Horn, F.W. (eds.) Walter de Gruyter, ISBN 9783110913767, ISSN 0344-6727
Strecker, G., and Horn, F.W. (2000). The New Testament’s theology is discussed here. Presbyterian Publishing Corporation, ISBN 978-0-664-22336-6
Weiss, R. Presbyterian Publishing Corporation, ISBN 978-0-664-22336-6
Weiss, R. (1969). The Renaissance’s Discovery of Classical Antiquity was a watershed moment in history. Project for an electronic history book. It is published by Humanities Press with the ISBN 978-80-13-01950-9.

What do the letters “INRI” on the crucifix mean?

INRI is an acronym for the Latin title that Pontius Pilate had put over the head of Jesus Christ on the crucifixion, and it is pronounced “INRI” (John 19:19). The language of the Roman Empire was Latin, which was the official language. “Iesvs Nazarenvs Rex Ivdaeorvm” were the words that were said. Latin utilizes the letter “I” instead of the English letter “J,” and the letter “V” instead of the English letter “U.” (i.e., Jesus Nazarenus Rex Judaeorum). “Jesus of Nazareth, the King of the Jews” is the English translation of the Hebrew phrase.

INRI has featured in a number of crucifixion artwork over the course of history.
Pilate also scribbled a title for the cross and nailed it on it.
This title was read by many Jews at the time, because the location of Jesus’ crucifixion was close to the city; it was written in Hebrew, Greek, and Latin, among other languages.
— Matthew 19:19-22 (KJV)

Why do the four Gospels present different descriptions of what was written on the sign that hung on the cross? Is it because they were written by different people? Answer

Paul S. Taylor of Christian Answers is the author of this article.

Also see

What is the meaning of crucifixion? Answer: What exactly is THE CROSS, and what does it mean to sincere followers of Jesus Christ, is the question. Answer

Films for Christ reserves all rights, with the exception of those mentioned on the attached “Usage and Copyright”page, which offers ChristianAnswers.Net readers generous rights to put this page to work in their homes, personal witnessing, churches and schools. Version of the article published on July 18, 2021

Bible Contradiction? What did the sign over Jesus’s head say?

SLIMJIM posted on March 21, 2017 Other entries dealing with biblical inconsistencies may be found in our collection of posts responding to biblical contradictions.

Another question posed by the Skeptic Annotated Bible is addressed in today’s post: “What did the sign over Jesus’s head say?” The following are the two responses that the skeptic feels demonstrate a Bible contradiction:

THIS IS JESUS THE KING OF THE JEWS

It was written above His head, “THIS IS JESUS THE KING OF THE JEWS,” and the allegation against Him was leveled against Him. (Matthew 27:37; Mark 10:45)

THE KING OF THE JEWS

The charge against Him was inscribed, “THE KING OF THE JEWS,” on the charge sheet. (Matthew 15:26)

THIS IS THE KING OF THE JEWS

In addition, there was an inscription above Him that said, “THIS IS THE KING OF THE JEWS.” (Matthew 23:38)

JESUS OF NAZARETH THE KING OF THE JEWS

Pilate also inscribed an inscription on the cross, which he nailed to it. “JESUS THE NAZARENE, THE KING OF THE JEWS,” was inscribed on the wall. (See also John 19:19) (Unless otherwise noted, all Scripture quotations are taken from the New American Standard Bible.) To determine whether or not there is a contradiction, consider the following examples:

When dealing with skeptics’ claims of Bible inconsistencies, it seems as though one can never get enough reminders about what really constitutes a contradiction in the first place. The term “contradiction” refers to a situation in which two or more statements are in conflict with one another, so that they cannot both be true in the same meaning and at the same time. To put it another way, the claims made in the Bible are mutually incompatible
The stories of the crucifixion in the four Gospels differ significantly in terms of what was inscribed as the inscription over Jesus’ head during his execution. However, as we will show in this piece, variety does not always imply that there is a contradiction. In addition to observing the variations, we must also consider what is the same in each of the four passages of the Bible. In the Greek New Testament, all four passages from each of the four Gospels included the exact Greek word “YYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYYY The phrase “the king of the Jews” can be rendered as “the king of the Jews.” While both Matthew 27:37 and Luke 23:38 use the term, neither Mark 15:26 nor John 19:19 mention the word in their accounts. The Greek word is a demonstrative pronoun that literally translates as “this.” Matthew 27:37 and Luke 23:38, on the other hand, do not contradict Mark 15:26 and John 19:19, despite the fact that Mark 15:26 and John 19:19 do not use the word “this.” In this case, Mark 15:26 and John 19:19 would be in direct conflict with Matthew 27:37 and Luke 23:38 if the former stated that there were no inscribed in the inscription. However, this is not stated in Mark 15:26 or John 19:19. It is important to note that the absence of the Greek letter in both Mark 15:26 and John 19:19 should not be construed as evidence of the absence of the Greek letter in the inscription, especially when other accounts mention it
To put it another way, the absence of the Greek letter should not be construed as evidence of the absence of the Greek letter in the inscription, especially when other accounts mention it
When it comes to the Greek term, the same argument as in point 4 applies. “Jesus” is the Greek term meaning “Jesus Christ.” Matthew 27:37 and John 19:19 are the only places where the name “Jesus” appears, although Mark 15:26 and Luke 23:38 do not. There is no genuine conflict in this case since the lack of the name of Jesus does not imply that the absence of the name in the inscription is proof of the absence of the name in the inscription while other versions include it. In contrast to the Synoptic Gospels, only the Gospel of John made notice of the fact that Jesus was from Nazareth as being mentioned in the inscription. It is important to remember the reasoning explained in point 4 that the silence of some verses is not the same thing as an affirmative denial that the inscription does not contain the word “Nazareth,” which is the requirement that would need to be met in order for it to be considered a Bible contradiction in the first place. Just because some of the Gospel authors choose to reduce the inscription does not imply that it is a serious concern. When it comes to summarizing what has been published, people nowadays do the same way every time. According to point 7, the story itself provides additional evidence that this condensing paraphrase of the inscription is recognized as an acceptable practice. In case you missed it, John 19:19 tells us that the inscription on the cross reads, “JESUS THE NAZARENE, THE KING OF THE JEWS.” John 19:21 informs us that the top priests of the Jews protested to Pilate’s signs because one of them said, “The King of the Jews.” There is no one in their right mind who would claim that the Pharisees were contradicting what the sign really meant
Rather, we would argue that they were summarizing and condensing what the sign said in order to concentrate on the most important aspects of the sign’s message. There is no doubt that the priests were witnesses to the sign and that the sign stated “King of the Jews,” and that their viewpoint on the sign was correct. The phrase “King of the Jews” is exactly what Mark did in Mark 15:26 when he addressed Jesus as “King of the Jews.” That is also true of what Matthew, Luke, and John did, each in his own unique style
John 19:20 also said that the inscription above the crucified Jesus was inscribed in “Hebrew, Latin, and Greek,” as well as other languages. There was no need that the Roman troops write each language in the same way in each language. For example, there may not have been a Latin phrase for a tiny town like Nazareth at the time, or they may not have known how to spell it, therefore “Nazareth” may not have been included in the Latin text. Because Latin, as a language, does not have the article, there will not be a one-to-one correlation between the two languages. In addition, unlike most other languages, Hebrew does not have the verb “is” to represent the sense of “is” as does English. The reason I bring all of this up is to emphasize that it is possible that there are further reasons why we do not have Bible inconsistencies going on here, given that the four Gospels may have reported on the inscriptions as being written in various languages. It should not surprise us that some chapters contain the stative word “is” while others do not, or that some verses reference Nazareth while others do not, or that some verses mention Jesus while others do not.

When dealing with skeptics’ claims of Bible inconsistencies, it seems as though one can never get enough reminders of what actually constitutes a contradiction on the part of the Bible. Whenever two or more assertions clash with one another, it is said that they are contradictory since they can’t both be true in their respective senses and be true at the same time. Or to put it another way, the claims made in the Bible are mutually incompatible; the stories of the crucifixion recorded in the four Gospels differ significantly in terms of what was written on the cross above Jesus during his execution.

In addition to identifying the variations, we must also consider what is the same in each of the four verses in the Bible.

‘This’ is a demonstrative pronoun in the Greek language, and it literally means “that.” Matthew 27:37 and Luke 23:38, on the other hand, do not contradict Mark 15:26 and John 19:19, despite the fact that Mark 15:26 and John 19:19 do not contain the phrase “this.” If Mark 15:26 and John 19:19 were to say that there were no in the inscription, they would be in direct conflict with Matthew 27:37 and Luke 23:38.

However, this is not stated in Mark 15:26 or John 19:19, respectively.

With respect to the Greek term, the same logic as in point 4 applies.

Matthew 27:37 and John 19:19 are the only places where the name “Jesus” appears, although Mark 15:26 and Luke 23:38 do not mention him at all There is no genuine conflict in this case since the lack of the name of Jesus does not imply that the absence of the name in the inscription is proof of the absence of the name while other versions include it.

Remember the argument given in point 4 that the silence of certain passages is not the same thing as a denial that the inscription does not contain the term “Nazareth,” which would be the criteria that would need to be met in order for it to be considered a Bible contradiction in the first place.

People today summarize what they read in exactly the same way all of the time.
In case you missed it, John 19:19 tells us that the inscription on the cross reads, “JESUS THE NAZARENE, THE KING OF THE JEWS.
There can be no question that the priests were there at the time of the sign and that the sign stated “King of the Jews” from their point of view.
For example, there may not have been a Latin phrase for a tiny town like Nazareth at the time, or they may not have known how to spell it, therefore “Nazareth” may not have been stated in the Latin.

In addition, unlike most other languages, Hebrew does not have the verb “is” to represent the concept of “is.” The reason I bring all of this up is to emphasize that it is possible that there are further reasons why we do not have Bible inconsistencies in this case, given that the four Gospels may have reported on the inscriptions as being written in various languages.

What does it stand for? What was the inscription placed on Jesus’ cross?

There is a connection between the Latin abbreviation INRI and a sign that Pilate had attached on the cross of Jesus. According to John 19:19-20, “Pilate also inscribed an inscription on the cross, which he nailed to it. ‘Jesus of Nazareth, the King of the Jews,’ the inscription said. Because the site of Jesus’ crucifixion was close to the city, many Jews were able to see this inscription, which was inscribed in Aramaic, Latin, and Greek.” The phrase “Jesus of Nazareth, the King of the Jews” would have been rendered as “Iesus Nazarenus Rex Iudaeorum” in Latin, which means “Jesus of Nazareth, the King of the Jews.” The acronym INRI is formed by combining the initial letter of each word.

Throughout history, artwork depicting Jesus on the crucifixion has contained Pilate’s sign, which is represented by the shortened version of the INRI symbol.
Is it possible that the acronym INRI was inscribed on the placard that was put over the head of Jesus on the cross?
According to John’s Gospel, the words were written down so that others may read them.
‘What I have written is what I have written,’ Pilate said.” The fact that the Jews objected to the language indicates that the whole text of the phrase had been employed.
“And they hung a charge against him over his head, which said, ‘This is Jesus, the King of the Jews.'” Matthew 27:37 explains how this happened.
The indication in each of these instances is referred to as a “charge.” It appears that the sign was put in order to make it clear what the claimed act was that resulted in Jesus’ crucifixion.
Jesus was a guy from Nazareth who claimed to be the King of the Jews and was crucified as a result of his claims.
Lord of lords and King of kings, Jesus Christ is the supreme authority in the universe.
Jesus appears as a king in the book of Revelation.
His initial appearance on the planet featured His duty as a servant.
Truths that are related: Is Isaiah 53’s ‘Suffering Servant’ a prophesy regarding Jesus’ death and resurrection?

What are the meanings of Christ’s last seven statements, and what are they about? What evidence do you have that Jesus is the Son of God? What does Jesus’ status as the Son of Man entail? What does it mean that Jesus is the son of David? Return to the page: The Truth About Jesus Christ.

INRI – New World Encyclopedia

With the initials INRI above him, we have the crucifiedJesus. INRIis an acronym of the Latin phraseIESVSNAZARENVSREXIVDORVM(Jesus Nazarenus, rex Judorum), which translates into English as “Jesus Nazarene, King of the Jews.” INRIis an acronym of the Latin phraseIESVSNAZARENVSREXIVDORVM(Jesus Nazarenus, rex Judorum), which translates into English as “Jesus Nazarene, King of This term first appears in the New Testament, in the Passion account in the Gospel of John, where it is translated as (19:19).

While Jesus was being crucified, aTitulus Crucis (Latin for “Title of the Cross”) was engraved on a piece of wood and put over Jesus’s heart.
A stylized plaque or parchment, known as a titulus (title), depicting the Latin letters INRI is found on many crucifixes and other depictions of the crucifixion in Western Christianity.
AChristogramis a monogram or collection of letters that represents an abbreviation for the name ofJesusChrist, and it has historically been used as a Christian emblem to represent him.
When two or more letters or other graphemes are overlapped or combined to form a single sign, the result is known as a monogram.

Historical context

Jesus was kidnapped in Jerusalem and sent to Pontius Pilate, according to the biblical narratives of his murder and crucifixion, where he was interrogated about his claimed act of treason/sedition against the Roman Empire. However, when Pilate inquired as to whether Jesus was actually the supposed “King of the Jews,” it is noteworthy that Jesus neither acknowledged nor disputed this claim, instead just responding that he was being addressed as such by the authorities. In this case, Pilate took Jesus’ hesitation on this point as an implied acceptance of the allegation, giving him justification to sentence him as a possible danger to Roman power as well as a disrupter of the peace in the city of Jerusalem.

During the time when the Roman soldiers were nailing Jesus on the crucified, they insulted him and put a placard on the cross that said, “Jesus, King of the Jews.” This term was put to the crucifixion in order to taunt Jesus and to mock his supporters’ belief that he was the Messiah who would lead the Jews in the downfall of Roman power in the Middle East.

Gospel Versions

The meaning of the inscription is described in the Gospel of John (19:19-20): “Pilate also inscribed a title for the cross and nailed it to it. The inscription on the wall read, JESUS OF NAZARETH, THE KING OF THE JEWISH PEOPLE. This title was read by many Jews at the time, because the location of Jesus’ crucifixion was close to the city; it was written in Hebrew, Greek, and Latin, among other languages ” (King James Version). Each of the other tales of Jesus’ death has a sign that is slightly different from the others: “This is Jesus the King of the Jews,” says Matthew (27:37); Mark (15:26) “The King of the Jews,” says Mark; and Luke (KJV) “This is the King of the Jews.” The title was written in several languages, including Hebrew, Greek, and Latin.

	Mark	Luke	Matthew	John
Verse	Mk 15:26	Lk 23:38	Mt 27:37	Jn 19:19-20
Inscription	ο βασιλευς των ιουδαιων	ουτος εστιν ο βασιλευς των ιουδαιωνHIC·EST·REX·IVDÆORVMזה ומלך היהודים	ουτος εστιν ιησους ο βασιλευς των ιουδαιων	ישוע הנצרי ומלך היהודיםιησους ο ναζωραιος ο βασιλευς των ιουδαιωνIESVS·NAZARENVS·REX·IVDÆORVM
English translation	The King of the Jews	This is the King of the Jews	This is Jesus, the King of the Jews	Jesus of Nazareth, King of the Jews

Christian symbolism

Over the course of history, a variety of symbols have been employed in Christianity to symbolize parts of the life and teachings ofJesus Christas well as characteristics of the Christian faith itself. Because Christians were being persecuted by the Roman Empire throughout the early years of the church’s development, it was extremely perilous for Christians to exercise their beliefs in public. A number of symbols evolved as a consequence, which were used to surreptitiously communicate the teachings of Jesus without drawing the attention of Roman authorities.

With overlines around terms of veneration for Christ such as “Lord,” Son,” “Son,” “Spirit,” “Savior,” and so on, the early Christians were indicating their unique significance to the early Christians.
This “C” symbolizes the medieval “lunate” version of the Greek sigma; sigma may also be translated into the Latin alphabet by sound, resulting in the letters IHS and XPS in the Latin alphabet.
It is made out of the Greek letters Chi and Rho, which are the first two letters of the word Christ in Greek, overlaid on each other.
In the late Roman period, a Christogram, which was a picture of the Greek letters Chi Rho, was placed to the flag as a representation of the cross.

When used in the Latin-speaking West, the Greek letteretawas transliterated as the letterH (because the Greek lettereta and the Latin-alphabetH had the same visual appearance and shared a common historical origin), and the Greek letterigmawas either transliterated as the Latin letterC (due to the visually-similar form of the lunate sigma) or as LatinS (due to the visually-similar form of the lunate sigma) (since these letters of the two alphabets wrote the same sound).

“JHS” and “JHC” are the same as “IHS” and “IHC,” respectively, due to the fact that the Latin-alphabet letters I and J were not systematically differentiated until the seventeenth century.

This symbol’s use in the West dates back to St. Bernardine of Siena, a 13th-century priest who popularized the use of the three letters against a background of blazing sun to displace both widely used paganic emblems and political party seals such as those of the Guelphs and Ghibellines.

Alternate forms

Throughout history, a variety of symbols have been employed in Christianity to symbolize various parts of Jesus Christ’s life and teachings, as well as the Christian Church. Christians were persecuted by the Roman Empire throughout the early years of the church’s development, making it extremely perilous for them to practice their faith in public. A number of symbols evolved as a result, allowing followers of Jesus to communicate his teachings in secret without drawing the attention of Roman authorities.

With overlines around terms of veneration for Christ such as “Lord,” Son,” “Son,” “Spirit,” “Savior,” and so on, the early Christians were indicating their particular significance.
In this case, “C” symbolizes the medieval “lunate” version of the Greek sigma; sigma may also be translated into the Latin alphabet by sound, yielding the letters IHS and XPS, respectively.
In Greek, the letters Chi and Rho are the first two letters of Christ, and this symbol is made up of the letters Chi and Rho superimposed on each other.
During the late Roman Empire, a Christogram, which was a picture of the Greek letters Chi Rho, was placed to the flag as a representation of the state symbol.

When used in the Latin-speaking West, the Greek letteretawas transliterated as the letterH (because the Greek lettereta and the Latin-alphabetH had the same visual appearance and shared a common historical origin), and the Greek letterigmawas either transliterated as the Latin letterC (due to the visually-similar form of the lunate sigma) or as LatinS (due to the visually-similar form of the lunate Sigma) (since these letters of the two alphabets wrote the same sound).

“JHS” and “JHC” are the same as “IHS” and “IHC,” respectively, due to the fact that the Latin-alphabet lettersI and J were not systematically differentiated until the seventeenth century.

The acronym “IHS” has even been adopted as an abbreviation meaning “I Have Sufferred” or “In His Service” in the English language in some instances.

Its use in the Western world dates back to St.

Bernardine of Siena, a 13th-century priest who popularized the use of the three letters against a background of a blazing sun to displace both popular pagan symbols and political faction seals such as those of the Guelphs and Ghibellines in public spaces.

ReferencesISBN links support NWE through referral fees

Maurice Dilasser is a writer who lives in New York City. The Church’s Symbols are as follows: The Liturgical Press, Collegeville, Minnesota, 1999, ISBN 081462538x
Grabar, Andre. Christian Iconography: An Investigation into Its Origins Isbn: 978-0691018300
Hurtado, L.W. The Earliest Christian Artifacts: Manuscripts and Christian Origins, Princeton University Press, 1981. ISBN 978-0691018300
Hurtado, L.W. Patricia Karlin-book, Hayter’s Cambridge University Press, 2006, ISBN 978-0802828958. History of Byzantium from the Oxford Dictionary of National Biography. 9780198140986 (Oxford University Press, 2002)
Paap, A.H.R.E., Nomina Sacra in the Greek Papyri of the First Five Centuries (Oxford University Press, 2002)
Paap, A.H.R.E., Nomina Sacra in the Greek Papyri of the First Five Centuries (Oxford University Press, 2002). Sill, Gertrude Grace, Papyrologica Lugduno-Batava VIII, Leiden, 1959
Papyrologica Lugduno-Batava VIII, Leiden, 1959. A Handbook of Symbols in Christian Art is a collection of symbols used in Christian art. Alva William Steffler is the author of Touchstone, 1996, ISBN 978-0684826837. Christians use several symbols to represent their faith. Wm. B. Eerdmans Publishing Company, 2002, ISBN 978-0802846761
Wm. B. Eerdmans Publishing Company, 2002, ISBN 978-0802846761

Credits

Maurice Dilasser is a professor of English at the University of California in Berkeley. In the Church, there are symbols that represent many concepts. The Liturgical Press, Collegeville, Minnesota, 1999, ISBN 081462538x; Grabar, Andre, “The Liturgical Press, Collegeville, Minnesota, 1999.” The Origins of Christian Iconography: A Historical Investigation Isbn: 978-0691018300; Hurtado, L.W., The Earliest Christian Artifacts: Manuscripts and Christian Origins, Princeton University Press, 1981. ISBN 978-0691018300; Hurtado, L.W.

Cambridge, 2006.ISBN: 978-0802828958 History of Byzantium from the Oxford Dictionary of National Biography It is published by Oxford University Press under ISBN 9780198140986; Paap, A.H.R.E., “Nomina Sacra in the Greek Papyri of the First Five Centuries,” in Oxford University Press, 2002, ISBN 9780198140986; and Paap et al., “Nomina Sacra in the Greek Papyri of the First Five Centuries,” in Oxford University Press.

Gertrude Grace Sill published Papyrologica Lugduno-Batava VIII in Leiden in 1959.
The Touchstone Publishing Company, 1996.ISBN 978-0684826837; Steffler, Alva William; Touchstone Publishing Company.
Wm.
Eerdmans Publishing Company, 2002, ISBN 978-0802846761; Wm.
Eerdmans Publishing Company, 2002, ISBN 978-0802846761

Maurice Dilasser is a professor of English at the University of California, Berkeley. The Symbols of the Catholic Church Liturgical Press, Collegeville, Minnesota, 1999, ISBN 081462538x
Grabar, Andre. Christian Iconography: An Investigation into Its Origins. Isbn: 978-0691018300
Hurtado, L.W. The Earliest Christian Artifacts: Manuscripts and Christian Origins. Princeton University Press, 1981. ISBN 978-0691018300
Hurtado, L.W. Patricia Karlin-book, Hayter’s Cambridge, 2006, ISBN 978-0802828958
Karlin-Hayter, Patricia This is an excerpt from the Oxford History of Byzantium. 9780198140986 (Oxford University Press, 2002)
Paap, A.H.R.E., Nomina Sacra in the Greek Papyri of the First Five Centuries (Oxford University Press, 2002)
Paap, A.H.R.E., Nomina Sacra in the Greek Papyri of the First Five Centuries (Oxford University Press, 2003). Sill, Gertrude Grace, Papyrologica Lugduno-Batava VIII, Leiden, 1959
Papyrologica Lugduno-Batava VIII, Leiden, 1959
Sill, Gertrude Grace. A Handbook of Symbols in Christian Art is a collection of symbols found in Christian art. The Touchstone Publishing Company, 1996.ISBN 978-0684826837
Steffler, Alva William A collection of Christian religious symbols. Wm. B. Eerdmans Publishing Company, 2002. ISBN 978-0802846761
Wm. B. Eerdmans Publishing Company, 2002. ISBN 978-0802846761

The history of this article since it was first published in the New World Encyclopedia is as follows: Please keep in mind that some limitations may apply to the usage of individual photos that have been licensed separately.

What was written on the sign on the cross?

This morning’s inquiry comes from the cross itself: what was written on the sign on the crucifixion, and how did we come to know it? The inscription on the crucifixion above Jesus is mentioned by all four gospel writers, and we may deduce what it says. The difficulty we have is that each of the four gospels makes a different assertion about what is written. So, what exactly was written on the sign that was placed on the crucifixion of Christ? As we begin to examine the gospels, it is important to remember that it was Pilate who penned the letter in which he said that Jesus had committed the crime of claiming to be “King of the Jews” and hence had been sentenced to death (Matt.27:11).

27:37).
Because this declaration was written in all of the world’s known languages, it could be read by anybody who happened to be there during the crucifixion of Jesus Christ.
Matthew 27:37 – “And he put his charge against him on a pole over his head, saying, THIS IS JESUS THE KING OF THE JEWS.” “And the superscription of his charge was written over with the words THE KING OF THE JEWS,” says Mark 15:26.
Jesus of Nazareth, the King of the Jews, was written on the wall above him.
This is a significant point of agreement amongst the four gospels.
Because of their unanimous agreement in this declaration, they were all underlining the fact that Jesus IS King of the Jews—He is the fulfillment of the Davidic prophecy, according to which a descendant of David shall sit on His throne forever!
It is interesting to see how the gospels were written in such a variety of styles while still maintaining total agreement.

Despite their differences, all of these supernatural testimony are in accord regarding what Pilate wrote in full and nailed above the head of Jesus: “This is Jesus of Nazareth, the King of the Jews.” “Amen!” we can respond in response to this.

THE INSCRIPTION AT THE CROSS

The symbol over Jesus’s head as he is on the cross is examined more closely. We tend to take history for granted on a regular basis. We read it or hear it and simply accept it as is. It is possible to “hear” with our minds as well as our ears, and there are lessons to be learnt as well as significant things to grasp and, at times, considerable discoveries to be made. If we comprehend what we can correctly, we can appropriately store it away in our thoughts and build upon it when we learn additional information in the future.

That inscription represented so much more than simply words on a piece of paper.

The Gospel of John 19:17-22 And He, wearing His cross, walked out to a spot known as the Place of the Skull, which is known in Hebrew as Golgotha, where He was crucified beside two men, one on either side of Him, with Jesus in the midst. Pilate then inscribed a title on the cross and nailed it to it. The writing on the wall read: JESUS OF NAZARETH, THE KING OF THE JEWISH PEOPLE. The title was then read by a large number of Jews because the location where Jesus was crucified was close to the city, and it was written in Hebrew, Greek, and Latin. So the chief priests of the Jews told Pilate, “Do not write ‘The King of the Jews’
Instead, write: “He said,” I am the King of the Jews,” as if he were the King of the Jews.” In response, Pilate stated, “I have written what I have written.”

To many, it may appear that the gospel of John contains little more than a snippet of history, and that the top priests were not pleased with it. Nevertheless, the chief priests, the Scribes, and the Pharisees were extremely stressed and anxious as a result of the inscription on the crucifixion, which had been written by Pilate and fastened to the hanging. Let’s try to grasp their predicament and, in the process, possibly gain a better understanding of the wider picture. Before we go any farther, let us consider why the Romans had a sign in the first place.

Mark 15:26 is a biblical passage. Furthermore, the inscription of His accusation was placed above it: THE KING OF THE JEWS

It was customary for the Romans to hang a “titulus” around the neck of a criminal or have it carried before him as he approached the executioner’s stand. A titulus was a wooden tablet that had been coated with gypsum and then had the charge against the prisoner inscribed on it in black characters, which served as his or her sentence. It would then be placed to the upper half of the cross, above the criminal’s head, where it would be visible to everyone and serve as a reminder to others to abide by Roman law rather than to do the same thing.

According to the Hebrew calendar, the lambs were slaughtered on Nisan 14.
In addition, according to Scripture, the lamb had to be laid aside four days before the sacrifice was to take place.
The lamb’s quality and health were demonstrated by the fact that it was kept for four days.
They were expected to put in their best effort, and it had to be of high quality.
The fact that we are not flawless is the same reason why we require a savior).
This name tag would have the family’s name printed on it, and in this way, their specific Passover lamb could be identified even when it was among a large number of other Passover lambs on the farm.
Each parent wished for God to be aware that their family was honoring the Passover and that the lamb bearing their family’s name was being slaughtered in their honor.

The deeper meaning of the titulus and the name tag in relation to the larger scene is not immediately apparent.

In John 19:19-20, it is described how Pilate inscribed the inscription on the crucifixion and had it erected above the head of Jesus.

The Bible claims that it was written in three different languages: Hebrew, Greek, and Latin, according to the text.

During those days, scribes had a literary habit in which they would take the first letters of the words in a sentence and arrange them in a certain way to see if there was a hidden message in the arrangement of these letters.

This is referred to as acrostics in today’s society.

Move on to the Roman Catholic Church and the following letter combinations: INRI The Roman Catholic Church made advantage of this old habit by affixing the initials “INRI” to its crucifixes, which stand for “In the Name of Jesus.” In the original Latin, these are the initial letters of the four words of the inscription on the cross that appeared on the cross.

It is spelt with a “I” at the beginning.
In Latin, the second letter “N” is the initial letter of the word “Nazareth,” which means “Nazareth.” Then there’s “R” for Rex, which is the first letter of the word “King,” and lastly “I” for the “J” in the word “Jews,” which is the final letter.
I am the personification of Jesus (Iesvs) Nazareth is represented by the letter N.
In terms of Jewish religious rituals, they had the proper concept, but by use the Latin language, they failed to disclose the larger picture or make Jesus more vivid to the Jews in his role as the Passover Lamb.
When we look at the Hebrew text of the inscription, we can understand what it was that irritated the top priests and scribes so much.
Their blood pressure very certainly raised as they were shocked by what they saw when they finally opened the book.
After then, according to John, “a large number of Jews read this title since the location of Jesus’ crucifixion was close to the city.” John 19:20 is a biblical passage.

As written above (and read from right to left), the Hebrew words are: Yehoshua (Jesus), Hanatzri (of Nazareth), Vemelech (the King), and Hayhoodem (Jesus’ father) (of the Jews) In Hebrew, the initial four letters of the words are as follows: A tetragrammaton is the name of God in Hebrew, which is pronounced YHVHY- YODH- HEV- VAVH- HEYHVH (albeit the term “tetragrammaton” is derived from a Greek word meaning “4 letter word”).

The tetragrammaton is the four-letter name of God, which is rendered as “YHVH” in the English translation.
All of this stems from the Jewish custom of never pronouncing the name as it is written, but rather as Adonai, “the Lord,” instead.
Throughout written documents, the vowels of this word are put under the letters of the tetragrammaton to distinguish them from other words.
Although many people employ the pronunciationsJehovah, Yahovah, or Yahovahwehare, there is no certainty on which is the true pronunciation according to the Jews in this topic.
This name appears more than 6,800 times in the Hebrew Bible as it is now written.
It was unintentionally and magnificently placed on that titulus, the acrostic for the word “God” – “JHVH or YHWH” – so that all the Jews might see it when Pontius Pilate ordered it to be put there by his order.
All who came to the Passover celebration could see that Jesus Christ was the last sacrifice, hanging on that tree, since He was marked.
The very lambs who served as a figure and shadow of the Lamb of God Himself were sacrificed.
He claimed to be the King of the Jews, and they wanted it modified to reflect that.

It was during the process of crucifying Jesus that they claimed that Jesus had declared Himself equal with God, which they called “blasphemy.” They attempted to persuade Pilate that to leave the inscription as it was would be announcing to the world that this man was God – which was the precise cause for His death.” They were unsuccessful.

They had gotten Pilate to comply with all of their requests, in spite of the fact that Pilate had declared Jesus to be innocent and that he had found no fault in Him.

It was the only moment during the entire trial and execution when Pilate refused to bend his principles.

With this insight, we may see another side to the greatest act of love ever made by any human being in history.

As the Passover lambs were being brought to the Temple and their blood began to flow, on a hill named Golgotha, Jesus Christ, the Son of God’s spotless blood began to flow for our salvation; and above His head, visible to all, was the name JHVH, which is Hebrew for “the Lord is my God.”

For God so loved us, each and all, that He sent and sacrificed His only begotten Son that whosoever believes in Him, should not perish but have everlasting life.

E. Cockrell has copyright protection for the year 2016. It is permissible to use the material for personal study or teaching, but it must not be reproduced or disseminated in whole or in part without permission or for commercial gain. PEOPLE: ARE THEY BASICALLY GOOD OR EVIL? AND OTHER “MISCELLANEOUS” ARTICLES Understanding how humans descended from being created in God’s image to having a carnal and selfish disposition is essential. TAKING THE PARABLE OF THE SOWER AND THE SEED AS AN EXAMPLE With the use of charts, this essay takes a detailed look at the revelation of the Lord that He delivered to His followers on this tale.

DID JUDAS MAKE IT TO HEAVEN AS A RESULT OF HIS REPENTANCE?

IN THE FLESH, PAUL’S THORN What does the Bible actually say about Paul’s “thorn in the flesh” (thorn in the flesh)?

WHO CAN HEAR THE VOICE OF THE LORD?

Those who reject Him reject not just His presence, but also His voice and more.

Closing one’s ears to God and disobeying His commands results in stupidity and poor decisions.

The lesson we may take away from what occurred to Saul of Tarsus on the trip to Damascus is as follows: MENU FOR THE MAIN ARTICLE