Luke Chapter 23 verse 43 Holy Bible

ASV Luke 23:43

And he said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise.
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BBE Luke 23:43

And he said to him, Truly I say to you, Today you will be with me in Paradise.
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DARBY Luke 23:43

And Jesus said to him, Verily I say to thee, To-day shalt thou be with me in paradise.
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KJV Luke 23:43

And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise.
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WBT Luke 23:43


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WEB Luke 23:43

Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise."
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YLT Luke 23:43

and Jesus said to him, `Verily I say to thee, To-day with me thou shalt be in the paradise.'
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Luke 23 : 43 Bible Verse Songs

Pulpit Commentary

Pulpit CommentaryVerse 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 quamIn crucis ligno dederis latroniSedulus 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.

Ellicott's Commentary

Ellicott's Commentary for English Readers(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). . . .