Lukas 23:32

23:32 Two other criminals ¹  were also led away to be executed with him.

Lukas 23:39-42

23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t ²  you the Christ? ³  Save yourself and us!” 23:40 But the other rebuked him, saying, ⁴  “Don’t ⁵  you fear God, since you are under the same sentence of condemnation? ⁶  23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁷  wrong.” 23:42 Then ⁸  he said, “Jesus, remember me ⁹  when you come in ¹⁰  your kingdom.”

[23:32]  ¹ tc The text reads either “two other criminals” or “others, two criminals.” The first reading (found in Ì⁷⁵ א B) could be read as describing Jesus as a criminal, while the second (found in A C D L W Θ Ψ 070 0250 Ë^1,13 33 Ï) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original.

[23:32]  sn Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37).

[23:39]  ² tc Most mss (A C³ W Θ Ψ Ë^1,13 33 Ï lat) read εἰ σὺ εἶ (ei su ei, “If you are”) here, while οὐχὶ σὺ εἶ (ouci su ei, “Are you not”) is found in overall better and earlier witnesses (Ì⁷⁵ א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37), and thus is most likely a motivated reading.

[23:39]  sn The question in Greek expects a positive reply and is also phrased with irony.

[23:39]  ³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:39]  sn See the note on Christ in 2:11.

[23:40]  ⁴ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ⁵ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ⁶ tn The words “of condemnation” are not in the Greek text, but are implied.

[23:41]  ⁷ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:42]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ⁹ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ¹⁰ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.