Luke 23:43
New International Version
Jesus answered him, "Truly I tell you, today you will be with me in paradise."

New Living Translation
And Jesus replied, "I assure you, today you will be with me in paradise."

English Standard Version
And he said to him, “Truly, I say to you, today you will be with me in paradise.”

Berean Study Bible
And Jesus said to him, “Truly I tell you, today you will be with Me in Paradise.”

Berean Literal Bible
And He said to him, "Truly I say to you, today you will be with Me in Paradise."

New American Standard Bible
And He said to him, "Truly I say to you, today you shall be with Me in Paradise."

King James Bible
And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.

Christian Standard Bible
And he said to him, "Truly I tell you, today you will be with me in paradise."

Contemporary English Version
Jesus replied, "I promise that today you will be with me in paradise."

Good News Translation
Jesus said to him, "I promise you that today you will be in Paradise with me."

Holman Christian Standard Bible
And He said to him, "I assure you: Today you will be with Me in paradise."

International Standard Version
Jesus told him, "I tell you with certainty, today you will be with me in Paradise."

NET Bible
And Jesus said to him, "I tell you the truth, today you will be with me in paradise."

New Heart English Bible
And he said to him, "Assuredly I tell you, today you will be with me in Paradise."

Aramaic Bible in Plain English
But Yeshua said to him, “Amen, I say to you that today you shall be with me in Paradise.”

GOD'S WORD® Translation
Jesus said to him, "I can guarantee this truth: Today you will be with me in paradise."

New American Standard 1977
And He said to him, “Truly I say to you, today you shall be with Me in Paradise.”

Jubilee Bible 2000
And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise.

King James 2000 Bible
And Jesus said unto him, Verily I say unto you, Today shall you be with me in paradise.

American King James Version
And Jesus said to him, Truly I say to you, To day shall you be with me in paradise.

American Standard Version
And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.

Douay-Rheims Bible
And Jesus said to him: Amen I say to thee, this day thou shalt be with me in paradise.

Darby Bible Translation
And Jesus said to him, Verily I say to thee, To-day shalt thou be with me in paradise.

English Revised Version
And he said unto him, Verily I say unto thee, Today shalt thou be with me in Paradise.

Webster's Bible Translation
And Jesus said to him, Verily I say to thee, This day shalt thou be with me in paradise.

Weymouth New Testament
"I tell you in solemn truth," replied Jesus, "that this very day you shall be with me in Paradise."

World English Bible
Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise."

Young's Literal Translation
and Jesus said to him, 'Verily I say to thee, To-day with me thou shalt be in the paradise.'
Study Bible
The Crucifixion
42Then he said, “Jesus, remember me when You come into Your kingdom!” 43And Jesus said to him, “Truly I tell you, today you will be with Me in Paradise.” 44It was now about the sixth hour, and darkness came over all the land until the ninth hour.…
Cross References
Luke 23:42
Then he said, "Jesus, remember me when You come into Your kingdom!"

2 Corinthians 12:4
was caught up into Paradise. The things he heard were too sacred for words, things that man is not permitted to tell.

Revelation 2:7
He who has an ear, let him hear what the Spirit says to the churches. To the one who is victorious, I will grant the right to eat from the tree of life in the paradise of God.

Treasury of Scripture

And Jesus said to him, Truly I say to you, To day shall you be with me in paradise.

To day.

Luke 15:4,5,20-24
What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? …

Luke 19:10
For the Son of man is come to seek and to save that which was lost.

Job 33:27-30
He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; …

with.

John 14:3
And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.

John 17:24
Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.

2 Corinthians 5:8
We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord.

in.

2 Corinthians 12:4
How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.

Revelation 2:7
He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.







Lexicon
And
Καὶ (Kai)
Conjunction
Strong's Greek 2532: And, even, also, namely.

[Jesus] said
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's Greek 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

to him,
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Singular
Strong's Greek 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“Truly
Ἀμήν (Amēn)
Hebrew Word
Strong's Greek 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

you,
σοι (soi)
Personal / Possessive Pronoun - Dative 2nd Person Singular
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

today
σήμερον (sēmeron)
Adverb
Strong's Greek 4594: Today, now. Neuter of a presumed compound of the article ho and hemera; on the day; generally, now.

you will be
ἔσῃ (esē)
Verb - Future Indicative Middle - 2nd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

with
μετ’ (met’)
Preposition
Strong's Greek 3326: (a) gen: with, in company with, (b) acc: (1) behind, beyond, after, of place, (2) after, of time, with nouns, neut. of adjectives.

Me
ἐμοῦ (emou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's Greek 1473: I, the first-person pronoun. A primary pronoun of the first person I.

in
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Paradise.”
Παραδείσῳ (Paradeisō)
Noun - Dative Masculine Singular
Strong's Greek 3857: Paradise. Of Oriental origin; a park, i.e., an Eden.
(43) To day shalt thou be with me in paradise.--We have first to consider the word, then the thought expressed by it. The former first appears as a Persian word applied to land enclosed as a park or garden for a king or satrap. As such it meets us often in Xenophon's Anabasis (i. 2, ? 7; 4, ? 9, et al.). Finding it so used, the LXX. translators used it in Song of Solomon 4:13; Ecclesiastes 2:5; Nehemiah 2:8, and, above all, in Genesis 2:15, taking what we treat as a proper name as a description, and giving "the Paradise of Delight" for "the Garden of Eden." In the figurative language in which the current Jewish belief clothed its thoughts of the unseen world, the Garden of Eden took its place side by side with "Abraham's bosom," as a synonym for the eternal blessedness of the righteous, presenting a vivid contrast to the foul horrors of Gehenna. It is remarkable, however, that this is the one occasion on which the word appears as part of our Lord's teaching. In the mystical language of the Apocalypse, "the tree of life which is in the midst of the paradise of God," is one of the promises to "him that overcometh" (Revelation 2:7). St. Paul speaks of himself as having been caught up in ecstasy and vision into "paradise" (2Corinthians 12:4). In this instance we may trace in our Lord's use of the word a subtle tenderness of sympathy. What He said in answer to the penitent's prayer was, in part, a contrast to it, in part, its most complete fulfilment. Not in the far-off "Coming," but that very day; not "remembered "only, but in closest companionship; not in the tumult and battle which his thoughts had connected with the Kingdom, but in the fair garden, with its green lawns and still waters, its trees of Knowledge and of Life. No picture could meet the cravings of the tortured robber more completely than that; none, probably, could be more different from his expectations. Yet the "paradise" of Eastern lands was essentially the kingly garden, that of which the palace was the centre. The promise implied that the penitent should enter at once into the highest joy of the Kingdom. Are we right in thinking that there was no fulfilment of the words till death had released the spirit from its thraldom? May there not even then have been an ineffable joy, such as made the flames of the fiery furnace to be as a "moist whistling wind" (Song of Three Childr. Luke 23:27, in the Apocrypha), such as martyrs have in a thousand cases known, acting almost as a physical anaesthetic acts? The penitent thief is naturally prominent in the Apocryphal legends of our Lord's descent into Hades, seen by His side as He enters Paradise (Gosp. of Nicodemus, ii. 10).

Verse 43. - And Jesus said unto him, Verily I say unto thee, To-day shalt thou be with me in paradise. No strengthening angel could have been more welcome to the dying Redeemer than these words of intense penitence and strong faith. Very beautifully Stier suggests that the crucified King "cannot see these two criminals, cannot direct his glance to this last without adding to his own agony by movement upon the cross. But that he forgets, and turns with an impulse of joy as well as he can to the soul that speaks to him, thus making the nails more firm." With those solemn words, "Verily I say unto thee," with which he had so often in old days begun his sacred sayings, he replied to the sufferer by his side. One at least, St. John, of his disciples would have heard the well-known words from the well-known voice. What memories must they not have recalled to that disciple whom Jesus loved, as he stood hard by the cross with the Mother of sorrows! The Lord's answer was very striking, Remember him, who could call on him with such reverent faith at the moment of his deepest humiliation! Remember him! yes; but not in the far-off "coming," but on that very day, before the sun then scorching their tortured bodies set; he would not be remembered by him only, but would be in closest companionship with him, not, as he prayed, in some far-off time in the midst of the awful tumult of the bloody and fiery dawn of the judgment advent, but almost directly in the fair garden, the quiet home of the blessed, the object of all Jewish hopes. There would he be remembered, and there, in company with his Lord, would the tortured condemned find himself in a few short hours. Are we right in thinking that there was no fulfilment of the words till death had released the spirit from its thraldom? May there not even then have been an ineffable joy, such as made the flames of the fiery furnace to be as a "moist, whistling wind" (Song of the Three Children, ver. 27), such as martyrs have in a thousand cases known, acting almost as a physical anaesthetic acts? (Dean Plumptre).

"Non parem Paulo veniam require,
Gratiam Petri neque posco, sed quam
In crucis ligno dederis latroni
Sedulus oro."
This striking verse is engraved on the tomb of the great Copernicus, and alludes to this prayer and its answer. Paradise. This is the only instance we have of our Lord's using this well-known word. In the ordinary language used by the Jews, of the unseen world, it signifies the" Garden of Eden," or "Abraham's bosom;" it represented the locality where the souls of the righteous would find a home, after death separated soul and body. The New Testament writers, Luke and Paul and John, use it (Acts 2:31; 1 Corinthians 15:5; 2 Corinthians 12:4; Revelation 2:7). To Luke and Paul, probably, this was a memory of the word spoken on the cross, which they alone record in their Gospel. It may have been told Luke by the Mother of sorrows herself. John, who uses it in his Revelation, doubtless heard it himself as he stood at the foot of the cross. Paradeisos is derived from the Persian word pardes, which signifies a park or garden. 23:32-43 As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardened to the last. No troubles of themselves will change a wicked heart. The other was softened at the last: he was snatched as a brand out of the burning, and made a monument of Divine mercy. This gives no encouragement to any to put off repentance to their death-beds, or to hope that they shall then find mercy. It is certain that true repentance is never too late; but it is as certain that late repentance is seldom true. None can be sure they shall have time to repent at death, but every man may be sure he cannot have the advantages this penitent thief had. We shall see the case to be singular, if we observe the uncommon effects of God's grace upon this man. He reproved the other for railing on Christ. He owned that he deserved what was done to him. He believed Jesus to have suffered wrongfully. Observe his faith in this prayer. Christ was in the depth of disgrace, suffering as a deceiver, and not delivered by his Father. He made this profession before the wonders were displayed which put honour on Christ's sufferings, and startled the centurion. He believed in a life to come, and desired to be happy in that life; not like the other thief, to be only saved from the cross. Observe his humility in this prayer. All his request is, Lord, remember me; quite referring it to Jesus in what way to remember him. Thus he was humbled in true repentance, and he brought forth all the fruits for repentance his circumstances would admit. Christ upon the cross, is gracious like Christ upon the throne. Though he was in the greatest struggle and agony, yet he had pity for a poor penitent. By this act of grace we are to understand that Jesus Christ died to open the kingdom of heaven to all penitent, obedient believers. It is a single instance in Scripture; it should teach us to despair of none, and that none should despair of themselves; but lest it should be abused, it is contrasted with the awful state of the other thief, who died hardened in unbelief, though a crucified Saviour was so near him. Be sure that in general men die as they live.
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