And Jesus said to him,
This phrase highlights the direct communication between Jesus and the criminal crucified alongside Him. It underscores Jesus' willingness to engage with individuals, even in His suffering. This interaction occurs during the crucifixion, a pivotal moment in the Gospels, emphasizing Jesus' compassion and authority. The context is the crucifixion scene, where Jesus is mocked by onlookers and one of the criminals, while the other criminal acknowledges Jesus' innocence and kingdom.

“Truly I tell you,
The use of "truly" (Greek: "amen") signifies the certainty and authority of Jesus' statement. It is a solemn affirmation, often used by Jesus to introduce important truths. This phrase assures the listener of the reliability of what follows, reflecting Jesus' divine authority and the trustworthiness of His promises.

today you will be with Me
The immediacy of "today" indicates that the promise is not for a distant future but for the present moment. This suggests a direct transition after death, countering any notion of soul sleep or purgatory. The phrase "with Me" emphasizes the personal relationship and presence with Jesus, highlighting the intimacy and assurance of salvation.

in Paradise.”
"Paradise" is a term used to describe a place of blessedness and rest, often associated with the Garden of Eden or the heavenly realm. In Jewish thought, it was considered a part of Sheol where the righteous awaited resurrection. This promise of Paradise reflects the hope of eternal life and the restoration of fellowship with God. It connects to the broader biblical narrative of redemption and the ultimate restoration of creation.

1. Jesus Christ
The central figure of Christianity, who is crucified at this moment. He is the Son of God and the Savior of humanity, offering redemption and eternal life.

2. The Penitent Thief
One of the two criminals crucified alongside Jesus. Unlike the other thief, he acknowledges Jesus' innocence and kingdom, asking Jesus to remember him.

3. Paradise
A term used to describe a place of blessedness and rest in the afterlife. In this context, it signifies the immediate presence of God.

4. The Crucifixion
The event of Jesus being nailed to the cross, a pivotal moment in Christian theology representing the atonement for sin.

5. Golgotha
The place where Jesus was crucified, also known as "The Place of the Skull."Assurance of Salvation
Jesus' promise to the thief assures believers of immediate presence with Him after death, emphasizing faith and repentance.

Grace and Mercy
The thief's salvation highlights God's grace, showing that salvation is not based on works but on faith and God's mercy.

The Reality of Paradise
Paradise is a real and immediate destination for believers, offering hope and comfort in the face of death.

The Power of a Moment
The thief's last-minute repentance demonstrates that it is never too late to turn to Christ, encouraging evangelism and personal reflection.

Faith in Christ Alone
The thief's simple faith in Jesus' identity and kingdom is sufficient for salvation, underscoring the core Christian belief in faith alone.(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.

Parallel Commentaries ...

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

[Jesus] said
εἶπεν (eipen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 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 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 281: Of Hebrew origin; properly, firm, i.e. trustworthy; adverbially, surely.

I tell
λέγω (legō)
Verb - Present Indicative Active - 1st Person Singular
Strong's 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 4771: You. The person pronoun of the second person singular; thou.

today
σήμερον (sēmeron)
Adverb
Strong's 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 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 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 1473: I, the first-person pronoun. A primary pronoun of the first person I.

in
ἐν (en)
Preposition
Strong's 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 3857: Paradise. Of Oriental origin; a park, i.e., an Eden.


Luke 23:43 NIV
Luke 23:43 NLT
Luke 23:43 ESV
Luke 23:43 NASB
Luke 23:43 KJV

Luke 23:43 BibleApps.com
Luke 23:43 Biblia Paralela
Luke 23:43 Chinese Bible
Luke 23:43 French Bible
Luke 23:43 Catholic Bible

NT Gospels: Luke 23:43 Jesus said to him Assuredly I tell (Luke Lu Lk)