[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.
Almost all ancient Greek manuscripts show signs of trying to normalize the two slightly different versions of Jesus's saying, presented in Mark and Matthew.
In Hebrew, the saying would be "אֵלִי אֵלִי, לָמָה עֲזַבְתָּנִי" (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 Syriac: ܐܝܠܝ ܐܝܠܝ ܠܡܐ ܫܒܩܬܢܝ, romanized: ʔēl ʔēl lǝmā šǝḇaqtān (Matthew 27:46) or Syriac: ܐܠܗܝ ܐܠܗܝ ܠܡܢܐ ܫܒܩܬܢܝ, romanized: ʾalāh ʾalāh lǝmānā šǝḇaqtān (Mark 15:34).
A different approach was suggested by Chiara Lubich, where forsakeness is seen an element of inseparable reciprocity with respect to prayer "That all may be One" in John 17:21-23.
[8] Jesus has made multiple comments about his crucifixion multiple times before His execution happened; He told His disciples "21[9] From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, the chief priests and the teachers of the law, and that He must be killed and on the third day be raised to life."
and "22 And he said, “The Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and He must be killed and on the third day be raised to life.”[10][11]