23:43

Truly I tell you today,: The form of Greek script used in the earliest available manuscripts of the Christian Greek Scriptures is composed solely of capital letters. It did not contain spaces or punctuation as used in modern languages. Although some scribes did occasionally add some marks in the text that may have been for punctuation, such marks were not used often or consistently. Therefore, the punctuation in modern Bible translations is based on the grammar of the Greek text and the context of the verse. In this verse, the grammar of the Greek text allows for placing a comma (or a colon) either before or after the word “today.” However, the punctuation shown in renderings of Jesus’ statement depends on how translators understand the sense of what Jesus said and on what the Bible as a whole teaches. Scholarly editions of the Greek text like the ones prepared by Westcott and Hort, Nestle and Aland, and the United Bible Societies put a comma before the Greek word rendered “today.” However, placing the comma after “today” harmonizes with earlier statements that Jesus made and with teachings found elsewhere in the Scriptures. For example, Jesus said that he would die and be “in the heart of the earth”​—the grave—​until the third day. (Mt 12:40; Mr 10:34) On more than one occasion, he told his disciples that he would be killed and raised on the third day. (Lu 9:22; 18:33) Also, the Bible states that Jesus was resurrected as “the firstfruits of those who [had] fallen asleep in death” and that he ascended to heaven 40 days later. (1Co 15:20; Joh 20:17; Ac 1:1-3, 9; Col 1:18) Jesus was resurrected, not on the day that he died, but on the third day after his death, so it is evident that the criminal could not be with Jesus in Paradise on the same day that Jesus spoke to him.

In harmony with this reasoning, a fifth-century C.E. Syriac version of Luke’s account, known as the Curetonian Syriac, renders this text: “Amen, I say to thee to-day that with me thou shalt be in the Garden of Eden.” (F. C. Burkitt, The Curetonian Version of the Four Gospels, Vol. 1, Cambridge, 1904) It is also worth noting that both early and later Greek writers and commentators indicated that there were disagreements regarding how to render these words. For example, Hesychius of Jerusalem, who lived in the fourth and fifth centuries C.E., wrote regarding Lu 23:43: “Some indeed read in this manner: ‘Truly I tell you today,’ and put a comma; then they follow: ‘You will be with me in Paradise.’” (Greek text found in Patrologiae Graecae, Vol. 93, col. 1432-1433.) Theophylact, who lived in the 11th and 12th centuries C.E., wrote about some who argued for “putting a punctuation mark after ‘today,’ so that it would be said this way: ‘Truly I tell you today’; and then they follow with the expression: ‘You will be with me in Paradise.’” (Patrologiae Graecae, Vol. 123, col. 1104.) G. M. Lamsa, in the publication Gospel Light​—Comments on the Teachings of Jesus From Aramaic and Unchanged Eastern Customs, pp. 303-304, says about the use of “today” at Lu 23:43: “The emphasis in this text is on the word ‘today’ and should read, ‘Truly I say to you today, you will be with me in Paradise.’ The promise was made on that day and it was to be fulfilled later. This is a characteristic of Oriental speech implying that the promise was made on a certain day and would surely be kept.” Therefore, the Greek phrase at Lu 23:43 may reflect a Semitic way of expressing emphasis. The Hebrew Scriptures provide numerous examples of the idiomatic usage of “today” in solemn expressions, such as promises and commands. (De 4:26; 6:6; 7:11; 8:1, 19; 30:15; Zec 9:12) The evidence presented above suggests that Jesus used the word “today” to call attention, not to the time of the criminal’s being in Paradise, but to the time at which the promise was being made.

A number of translations, such as those in English by Rotherham and by Lamsa (1933 edition) and those in German by L. Reinhardt and by W. Michaelis, recognize that the emphasis is correctly placed on the time that the promise is being made rather than on the time that it is being fulfilled. Those translations render the text in a form similar to the reading of the New World Translation.

Paradise: The English word “paradise” comes from the Greek word pa·raʹdei·sos, and similar words can be found in both Hebrew (par·desʹ, at Ne 2:8; Ec 2:5; Ca 4:13) and Persian (pairidaeza). All three words convey the basic idea of a beautiful park or parklike garden. The translators of the Septuagint used the Greek term pa·raʹdei·sos to render the Hebrew word for “garden” (gan) in the expression “garden of Eden” at Ge 2:8. Some translations of the Christian Greek Scriptures into Hebrew (referred to as J^{17, 18, 22} in App. C) render Lu 23:43: “You will be with me in the garden of Eden.” This promise made to the criminal hanging next to Jesus was not the promise to be in “the paradise of God” mentioned at Re 2:7, since that promise was made to “the one who conquers,” that is, Christ’s corulers in the heavenly Kingdom. (Lu 22:28-30) This criminal was not a conqueror of the world with Jesus Christ; nor had he been “born from water and spirit.” (Joh 3:5; 16:33) He will evidently be one of “the unrighteous” who are resurrected as earthly subjects of the Kingdom when Christ rules over the Paradise earth for a thousand years.​—Ac 24:15; Re 20:4, 6.