Verse (Click for Chapter)
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."
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.
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 BibleThe 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.…
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.
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 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.
Verily I say unto thee, today thou shall be with me in paradise; , "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; See Gill on 2 Corinthians 12:4 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, , "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, 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.
Verily I say unto thee—"Since thou speakest as to the king, with kingly authority speak I to thee."
To-day—"Thou art prepared for a long delay before I come into My kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from Me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be in Paradise" (future bliss, 2Co 12:4; Re 2:7). Learn (1) How "One is taken and another left"; (2) How easily divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3) How presumption and despair on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow.
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