the Week of Proper 21 / Ordinary 26
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Green's Literal Translation
Luke 23:43
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And Jesus turned his head and said, "I promise you. You will ride with me through the gate today."
And He said to him, "Truly I say to you, today you shall be with Me in Paradise."
And He said to him, "Truly I say to you, today you shall be with Me in Paradise."
And he said to him, Truly I say to you, Today you will be with me in Paradise.
And Jesus said to him, Verily I say to thee, To-day shalt thou be with me in paradise.
And Jesus said to him, "Assuredly, I say to you, today you will be with Me in Paradise."
And He said to him, "I assure you: Today you will be with Me in paradise."
Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise."
And Jesus said to him, Verily I say unto thee, To-day shalt thou be with me in paradise.
"I tell you in solemn truth," replied Jesus, "that this very day you shall be with me in Paradise."
And Iesus said vnto him, Uerily, I say vnto thee, to day shalt thou be with me in Paradise.
And Iesus sayde vnto him: Verely I saye vnto the: To daye shalt thou be with me in Paradyse.
Jesus answer'd, verily I tell you, this day thou shalt be with me in paradise.
He said, "Don't worry, I will. Today you will join me in paradise."
Jesus said to him, "I assure you and most solemnly say to you, today you will be with Me in Paradise."
And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.
And he said to him, "Truly, I say to you, today you will be with me in Paradise."
And Iesus sayde vnto him: Verely I saye vnto the to daye shalt thou be with me in Paradyse.
And he said to him, Truly I say to you, Today you shall be with me in Paradise.
And Jesus said to him, Verily I say to thee, This day shalt thou be with me in paradise.
Jesus said to him, "I tell you the truth, today you will be with me in paradise."
And Jesus said to him, "I tell you the truth, today you will be with me in paradise."
Jesus replied, "I promise that today you will be with me in paradise."
Yeshua said to him, "Yes! I promise that you will be with me today in Gan-‘Eden."
Then Iesus said vnto him, Verely I say vnto thee, to day shalt thou be with me in Paradise.
Jesus said to him, Truly I say to you today, you will be with me in Paradise. *
Yeshua said to him, "Assuredly I tell you, today you will be with me in Paradise."
JesusHe">[fn] said to him, "Truly I tell you, today you will be with me in Paradise."
43 Jeshu saith to him, Amen I say to thee, That to-day with me thou shalt be in Paradise. [fn]
Jesus said to him: Verily I say to you, That this day thou shalt be with me in paradise.
And Jesus replied, "I assure you, today you will be with me in paradise."
Jesus said to him, "For sure, I tell you, today you will be with Me in Paradise."
And he said unto him, Verily I say unto thee, Today shalt thou be with me in Paradise.
And Jesus said to him, "Truly I tell you, today you will be with Me in Paradise."
He replied, "Truly I tell you, today you will be with me in Paradise."
And he said unto him - Verily, I say unto thee this day: With me, shalt thou be in Paradise.
And Jesus said to him: Amen I say to thee: This day thou shalt be with me in paradise.
And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise.
And he said to him, "Truly I say to you, today you will be with me in paradise."
And Iesus sayde vnto hym: Ueryly I say vnto thee, to day shalt thou be with me in paradise.
Then Jesus said to him, "I promise you, today you will be with me in paradise."
And he said to him, "Truly, I say to you, today you will be with me in paradise."
And He said to him, "Truly I say to you, today you will be with Me in Paradise."
Jesus said to him, "I promise you that today you will be in Paradise with me."
And Jhesus seide to hym, Treuli Y seie to thee, this dai thou schalt be with me in paradise.
and Jesus said to him, `Verily I say to thee, To-day with me thou shalt be in the paradise.'
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
To day: Luke 15:4, Luke 15:5, Luke 15:20-24, Luke 19:10, Job 33:27-30, Psalms 32:5, Psalms 50:15, Isaiah 1:18, Isaiah 1:19, Isaiah 53:11, Isaiah 55:6-9, Isaiah 65:24, Micah 7:18, Matthew 20:15, Matthew 20:16, Romans 5:20, Romans 5:21, 1 Timothy 1:15, 1 Timothy 1:16, Hebrews 7:25
with: John 14:3, John 17:24, 2 Corinthians 5:8, Philippians 1:23
in: 2 Corinthians 12:4, Revelation 2:7
Reciprocal: Genesis 5:24 - for 2 Samuel 12:23 - I shall go 2 Chronicles 33:13 - he was entreated Psalms 116:4 - O Lord Matthew 5:18 - verily Matthew 7:8 - General Mark 5:18 - prayed Luke 13:28 - the kingdom John 4:10 - thou wouldest John 11:25 - he that Acts 9:11 - for 1 Timothy 2:8 - pray
Gill's Notes on the Bible
And Jesus said unto him,.... Jesus immediately answered him, though he said not one word to the other that railed at him, or to the multitude that abused him; and promised him more than he asked for, and sooner than he expected.
Verily I say unto thee, today thou shall be with me in paradise;
בגן עדן, "in the garden of Eden"; not the earthly paradise, nor the church militant, but the future place, and state of the happiness of the saints, even heaven, and eternal glory, which the Jews frequently call by this name; :- and is so called, because, as the earthly paradise, or Eden's garden, was of God's planting, so is the heavenly glory of his providing and preparing: as that was a place of delight and pleasure, so here are pleasures for evermore; as there was a river in it, which added to the delightfulness and advantage of it, so here runs the river of God's love, the streams whereof make glad the saints now, and will be a broad river to swim in to all eternity: as there were the tree of life, with a variety of other trees, both for delight and profit, so here, besides Christ, the tree of life, which stands in the midst of it, are an innumerable company of angels, and the spirits of just men made perfect: and as the inhabitants of that garden were pure and innocent creatures, so into this paradise shall nothing enter but what is righteous, pure, and holy: and whereas the principal enjoyment of man in Eden was conversation with God, and communion with him, the glory of the heavenly paradise will lie in fellowship with God, Father, Son, and Spirit, in beholding the face of God, and seeing him as he is: and this is the happiness promised by Christ to the penitent and believing thief, that he should be here; and not only so, but with him here, which is far better than being in this world, and than which nothing can be more desirable: and which, when enjoyed, will be for ever: and this he was to enter upon that very day; which shows, that Christ's soul did not descend into hell, locally and literally considered, or into the "Limbus Patrum", the Papists talk of, to fetch the souls of the patriarchs thence, but as soon as it was separated from the body was taken up into heaven; and also, that the souls of departed saints are immediately, upon their separation from the body, there; which was the case of this wonderful instance of the grace of God; and shows the swiftness of the soul, or the velocity of angels in conveying it thither immediately: and this agrees with the sense of the Jews, who say b, that
"the souls of the fathers, or patriarchs have rest, and in a moment, immediately enter into their separate places, or apartments, and not as the rest of the souls; of whom it is said, all the twelve months the soul ascends and descends, (goes to and fro,) but the souls of the fathers,
מיד בהפרדן, "immediately, upon their separation", return to God that gave them.''
Some would remove the stop, and place it after "today", and read the words thus, "I say unto thee today"; as if Christ only signified the time when he said this, and not when the thief should be with him in paradise; which, besides it being senseless, and impertinent, and only contrived to serve an hypothesis, is not agreeably to Christ's usual way of speaking, and contrary to all copies and versions. Moreover, in one of Beza's exemplars it is read, "I say unto thee, οτι σημερον that today thou shalt be with me", c. and so the Persic and Ethiopic versions seem to read, which destroys this silly criticism. And because this was a matter of great importance, and an instance of amazing grace, that so vile a sinner, one of the chief of sinners, should immediately enter into the kingdom of God, and enjoy uninterrupted, and everlasting communion with him and that it might not be a matter of doubt with him, or others, Christ, who is the "Amen", the faithful witness, and truth itself, prefaces it after this manner: "verily I say unto thee" it is truth, it may be depended on. This instance of grace stands on record, not to cherish sloth, indolence, security and presumption, but to encourage faith and hope in sensible sinners, in their last moments, and prevent despair. The Papists pretend to know this man's name; they say his name was Disma; and reckon him as a martyr, and have put him in the catalogue of saints, and fixed him on the "twenty fifth" of March.
(The story of the penitent thief has sometimes been considered the most surprising, the most suggestive, the most instructive incident in all the Gospel narrative. ... In the salvation of one of the thieves @vital@ @theology finds one of its finest demonstrations.@
@Sacrementalism was refuted,@ for the thief was saved without recourse to baptism, the Lord's Supper, church, ceremony, or good works.
@The dogma of purgatory was refuted,@ for this vile sinner was instantly transformed into a saint and made fit for paradise apart from his personal expiation of a single sin.
@The teaching of universalism was refuted,@ for only one was saved of all who might have been saved. Jesus did not say, "Today shall ye be with me in paradise", but "Today shalt thou be with me in paradise."
@The notion of soul-sleep was refuted,@ for the clear implication of the entire incident is that the redeemed thief would be in conscious fellowship with his Saviour in paradise even while his body disintegrated in some grave.
Too, it is doubtful whether any other gospel incident presents the plan of salvation more clearly or simply.--Dr. Charles R. Erdman)
b Tzeror Hammor, fol. 58. 4.
Barnes' Notes on the Bible
Today ... - It is not probable that the dying thief expected that his prayer would be so soon answered. It is rather to be supposed that he looked to some “future” period when the Messiah would rise or would return; but Jesus told him that his prayer would be answered that very day, implying, evidently, that it would be “immediately” at death. This is the more remarkable, as those who were crucified commonly lingered for several days on the cross before they died; but Jesus foresaw that measures would be taken to “hasten” their death, and assured him that “that” day he should receive an answer to his prayer and be with him in his kingdom.
Paradise - This is a word of “Persian” origin, and means “a garden,” particularly a garden of pleasure, filled with trees, and shrubs, and fountains, and flowers. In hot climates such gardens were especially pleasant, and hence, they were attached to the mansions of the rich and to the palaces of princes. The word came thus to denote any place of happiness, and was used particularly to denote the abodes of the blessed in another world. The Romans spoke of their Elysium, and the Greeks of the gardens of Hesperides, where the trees bore golden fruit. The garden of Eden means, also, the garden of “pleasure,” and in Genesis 2:8 the Septuagint renders the word “Eden by Paradise.” Hence, this name in the Scriptures comes to denote the abodes of the blessed in the other world. See the notes at 2 Corinthians 12:4. The Jews supposed that the souls of the righteous would be received into such a place, and those of the wicked cast down to Gehenna until the time of the judgment. They had many fables about this state which it is unnecessary to repeat. The plain meaning of the passage is, “Today thou shalt be made happy, or be received to a state of blessedness with me after death.” It is to be remarked that Christ says nothing about the “place where” it should be, nor of the condition of those there, excepting that it is a place of blessedness, and that its happiness is to commence immediately after death (see also Philippians 1:23); but from the narrative we may learn:
- That the soul will exist separately from the body; for, while the thief and the Saviour would be in Paradise, their “bodies” would be on the cross or in the grave.
- That immediately after death - the same day - the souls of the righteous will be made happy. They will feel that they are secure; they will be received among the just; and they will have the assurance of a glorious immortality.
- That state will differ from the condition of the wicked. The promise was made to but one on the cross, and there is no evidence whatever that the other entered there. See also the parable of the rich man and Lazarus, Luke 16:19-31.
- It is the chief glory of this state and of heaven to be permitted to see Jesus Christ and to be with him: “Thou shalt be with me.” “I desire to depart and to be with Christ,” Philippians 1:23. See also Revelation 21:23; Revelation 5:9-14.
Clarke's Notes on the Bible
Verse 43. To-day shalt thou be with me in paradise. — Marcion and the Manichees are reported to have left this verse out of their copies of this evangelist. This saying of our Lord is justly considered as a strong proof of the immateriality of the soul; and it is no wonder that those who have embraced the contrary opinion should endeavor to explain away this meaning. In order to do this, a comma is placed after σημερον, to-day, and then our Lord is supposed to have meant, "Thou shalt be with me after the resurrection I tell thee this, TO-DAY." I am sorry to find men-of great learning and abilities attempting to support this most feeble and worthless criticism. Such support a good cause cannot need; and, in my opinion, even a bad cause must be discredited by it.
In paradise. The garden of Eden, mentioned Genesis 2:8, is also called, from the Septuagint, the garden of Paradise. The word Eden, signifies pleasure and delight. Several places were thus called; see Genesis 4:16; 2 Kings 19:12; Isaiah 37:12; Ezekiel 27:23; and Amos 1:5; and such places probably had this name from their fertility, pleasant situation, c., c. In this light the Septuagint have viewed Genesis 2:8. as they render the passage thus: εφυτευσεν ὁ Θεος παραδεισον εν Εδεμ, God planted a paradise in Eden. Hence the word has been transplanted into the New Testament and is used to signify a place of exquisite pleasure and delight. From this the ancient heathens borrowed their ideas of the gardens of the Hesperides, where the trees bore golden fruit and the gardens of Adonis, a word which is evidently derived from the Hebrew עדן Eden: and hence the origin of sacred groves, gardens, and other enclosures dedicated to purposes of devotion, some comparatively innocent, others impure. The word paradise is not Greek, but is of Asiatic origin. In Arabic and Persian it signifies a garden, a vineyard, and also the place of the blessed. In the Kushuf ul Loghat, a very celebrated Persian dictionary, the [Arabic] Jenet al Ferdoos, Garden of Paradise, is said to have been "created by God out of light, and that the prophets and wise men ascend thither."
Paradise was, in the beginning, the habitation of man in his state of innocence, in which he enjoyed that presence of his Maker which constituted his supreme happiness. Our Lord's words intimate that this penitent should be immediately taken to the abode of the spirits of the just, where he should enjoy the presence and approbation of the Most High. In the Institutes of Menu, chap. OEconomics, Inst. 243, are the following words: "A man habitually pious, whose offences have been expiated, is instantly conveyed, after death, to the higher world, with a radiant form, and a body of ethereal substance." The state of the blessed is certainly what our Lord here means: in what the locality of that state consists we know not. The Jews share a multitude of fables on the subject.
