The Way of the Cross and the Penitent Thief
Luke 23:26-43
Luke.23.26 - Details
Original Text
Morphology
- Και: CONJ
- ως: ADV
- απηγαγον: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- επιλαβομενοι: VERB,aor,mid,part,nom,pl,m
- Σιμωνα: NOUN,acc,sg,m
- τινα: PRON,acc,sg,m
- Κυρηναιον: NOUN,acc,sg,m
- ερχομενον: VERB,pres,mid,part,acc,sg,m
- απ᾽αγρου: PREP+NOUN,gen,sg,m
- επεθηκαν: VERB,aor,act,ind,3,pl
- αυτω: PRON,dat,sg,m
- τον: ART,acc,sg,m
- σταυρον: NOUN,acc,sg,m
- φερειν: VERB,pres,act,inf
- οπισθεν: ADV
- του: ART,gen,sg,n
- Ιησου: NOUN,gen,sg,m
Parallels
- Mark 15:21 (verbal): Parallel synoptic account identifying Simon of Cyrene compelled to carry Jesus' cross (very similar wording and narrative placement).
- Matthew 27:32 (verbal): Matthew's parallel report of Simon of Cyrene being pressed into service to bear the cross—same episode in the Passion narrative.
- John 19:17 (verbal): John mentions the cross-bearing at the crucifixion but emphasizes that Jesus went out bearing his own cross—offers a different perspective on who carries the cross.
- Luke 14:27 (thematic): Luke's teaching that 'whoever does not bear his cross and follow me is not worthy of me' thematically relates discipleship to the imagery/experience of carrying a cross.
- Isaiah 53:4-6 (thematic): The Suffering Servant passage portrays one who bears infirmities and sins on behalf of others—provides Old Testament theological background for the motif of bearing suffering in Jesus' passion.
Alternative generated candidates
- As they led him away, they seized Simon of Cyrene, who was coming in from the country, and laid the cross on him to carry behind Jesus.
- As they led him away, they seized Simon of Cyrene, who was coming in from the country—father of Alexander and Rufus—and they laid the cross on him to carry it behind Jesus.
Luke.23.27 - Details
Original Text
Morphology
- Ηκολουθει: VERB,impf,act,ind,3,sg
- δε: CONJ
- αυτω: PRON,dat,sg,m
- πολυ: ADV
- πληθος: NOUN,nom,sg,n
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
- και: CONJ
- γυναικων: NOUN,gen,pl,f
- αι: ART,nom,pl,f
- εκοπτοντο: VERB,impf,mid/pass,ind,3,pl
- και: CONJ
- εθρηνουν: VERB,impf,act,ind,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 27:55-56 (verbal): Reports many women who had followed Jesus from Galilee and were present at his suffering—directly parallels Luke’s mention of women lamenting him.
- Mark 15:40-41 (verbal): Speaks of women who looked on from a distance and had followed and ministered to Jesus, closely echoing Luke’s description of the mourning women.
- John 19:25 (structural): Names women standing by the cross (Mary, Mary of Clopas, Mary Magdalene), paralleling Luke’s depiction of female followers present at Jesus’ passion.
- Luke 8:2-3 (thematic): Earlier Lukan note that certain women (e.g., Mary Magdalene, Joanna) accompanied and provided for Jesus, providing background for the women who follow and lament him in 23:27.
Alternative generated candidates
- A great crowd followed him, and among them were women who bewailed and lamented him.
- A great multitude of people followed him, and women who bewailed and lamented him.
Luke.23.28 - Details
Original Text
Morphology
- στραφεις: PART,aor,act,nom,sg,m
- δε: CONJ
- προς: PREP
- αυτας: PRON,acc,pl,f
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- ειπεν·Θυγατερες: VERB,aor,act,ind,3,sg
- Ιερουσαλημ: NOUN,acc,sg,f
- μη: PART
- κλαιετε: VERB,pres,act,ind,2,pl
- επ᾽εμε·πλην: PREP
- εφ᾽εαυτας: PRON,acc,pl,f
- κλαιετε: VERB,pres,act,ind,2,pl
- και: CONJ
- επι: PREP
- τα: ART,acc,pl,n
- τεκνα: NOUN,acc,pl,neut
- υμων: PRON,gen,pl,2
Parallels
- Luke 23:29 (structural): Immediate continuation of Jesus' address—explains why they should weep for themselves (coming days of calamity and judgment on Jerusalem).
- Mark 15:40–41 (thematic): Mark also records women followers who watch the crucifixion from a distance; parallels the presence of grieving women though Mark does not preserve Jesus' direct address to them.
- Matthew 27:55–56 (thematic): Matthew likewise notes women who followed and ministered to Jesus and witnessed his death, providing a gospel parallel for the female mourners referenced in Luke 23:28.
- Jeremiah 9:1 (allusion): Jeremiah's lamenting desire to weep continually for the slain of the daughter of his people echoes the prophetic tradition of mourning for Jerusalem and its children—the motif Jesus invokes to warn of coming destruction.
- Lamentations 1:12 (allusion): The city's poetic lament (“Is it nothing to you...?”) parallels the imagery of public mourning over Jerusalem's suffering and underscores the prophetic tone of Jesus' warning to those who should weep for themselves.
Alternative generated candidates
- But Jesus turned to them and said, "Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children.
- But Jesus turned to them and said, 'Daughters of Jerusalem, do not weep for me; weep for yourselves and for your children.'
Luke.23.29 - Details
Original Text
Morphology
- οτι: CONJ
- ιδου: PART
- ερχονται: VERB,pres,mid,ind,3,pl
- ημεραι: NOUN,nom,pl,f
- εν: PREP
- αις: PRON,dat,pl,f
- ερουσιν: VERB,fut,act,ind,3,pl
- Μακαριαι: ADJ,nom,pl,f
- αι: ART,nom,pl,f
- στειραι: ADJ,nom,pl,f
- και: CONJ
- αι: ART,nom,pl,f
- κοιλιαι: NOUN,nom,pl,f
- αι: ART,nom,pl,f
- ουκ: PART,neg
- εγεννησαν: VERB,aor,act,ind,3,pl
- και: CONJ
- μαστοι: NOUN,nom,pl,m
- οι: ART,nom,pl,m
- ουκ: PART,neg
- εθρεψαν: VERB,aor,act,ind,3,pl
Parallels
- Isaiah 54:1 (allusion): Both celebrate the reversal of fortune for the barren—ʼSing, O barren one who did not bear…ʼ—echoing Luke’s ‘blessed are the barren.’
- 1 Samuel 2:5 (thematic): Hannah’s song speaks of the barren being fruitfully exalted (‘the barren has borne seven’)—a comparable theme of reversal and blessing for the childless.
- Hosea 9:14 (thematic): Uses barrenness imagery as divine action/judgment (‘give them a miscarrying womb and dry breasts’), providing an OT contrast to Luke’s declaration of future reversal.
- Matthew 24:19 (verbal): Jesus’ eschatological warning about pregnant and nursing women in ‘those days’ uses similar language and temporal framing, highlighting related expectations for the coming days.
Alternative generated candidates
- For behold, the days are coming when they will say, 'Blessed are the barren and the wombs that never bore and the breasts that never nursed.'"
- For behold, the days are coming when they will say, 'Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.'
Luke.23.30 - Details
Original Text
Morphology
- τοτε: ADV
- αρξονται: VERB,fut,mid,ind,3,pl
- λεγειν: VERB,pres,act,inf
- τοις: ART,dat,pl,n
- ορεσιν·Πεσετε: NOUN,n,pl,dat
- εφ᾽ημας: PREP+PRON,acc,pl
- και: CONJ
- τοις: ART,dat,pl,n
- βουνοις·Καλυψατε: NOUN,m,pl,dat
- ημας·: PRON,acc,pl,1
Parallels
- Revelation 6:16 (verbal): Directly parallels Luke's wording — people call to the mountains and rocks, 'Fall on us and hide us' — used in an eschatological scene of divine judgment.
- Isaiah 2:19 (allusion): Proto-eschatological background: men will enter caves and rocks and hide from the terror of the LORD — language and motif of seeking the mountains/rocks for shelter.
- Habakkuk 3:6 (thematic): Depicts mountains trembling/melting before God's presence; shares the theme of mountains reacting to divine judgment and the terror of God's coming.
- Zephaniah 1:14-16 (thematic): Describes 'a day of the LORD' as a day of wrath, distress and astonishment when people cry out in terror — thematically related to the panic/appeal to the mountains in Luke's verse.
Alternative generated candidates
- Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.'"
- Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.'
Luke.23.31 - Details
Original Text
Morphology
- οτι: CONJ
- ει: VERB,pres,act,ind,2,sg
- εν: PREP
- τω: ART,dat,sg,m
- υγρω: ADJ,dat,sg,n
- ξυλω: NOUN,dat,sg,n
- ταυτα: PRON,acc,pl,n
- ποιουσιν: VERB,pres,act,ind,3,pl
- εν: PREP
- τω: ART,dat,sg,m
- ξηρω: ADJ,dat,sg,n
- τι: PRON,int,nom,sg,n
- γενηται: VERB,fut,mid,ind,3,sg
Parallels
- John 15:18-20 (verbal): Jesus warns that because the world hated him it will hate his followers too (’if they persecuted me they will persecute you’), echoing the idea that present mistreatment predicts worse to come.
- Luke 21:12-19 (structural): Earlier Lukan prophecy that Jesus gives about future persecution of his followers (being handed over, hated) and the need to endure—same Gospel context of escalating hostility.
- Matthew 24:9-13 (thematic): Matthew’s eschatological discourse predicts persecution, betrayal and increasing lawlessness before the end—parallels Luke 23:31’s theme of worsening circumstances following present violence.
- Acts 14:21-22 (thematic): Paul and Barnabas’ ministry is described as involving ‘many tribulations’ that believers must endure, reflecting the NT conviction that suffering for the gospel will intensify and test the faithful, resonant with the ‘green vs. dry wood’ analogy.
Alternative generated candidates
- For if they do these things when the tree is green, what will be done when it is dry?"
- For if they do these things when the wood is green, what will be done when it is dry?
Luke.23.32 - Details
Original Text
Morphology
- Ηγοντο: VERB,impf,act,ind,3,pl
- δε: CONJ
- και: CONJ
- ετεροι: ADJ,nom,pl,m
- κακουργοι: NOUN,nom,pl,m
- δυο: NUM,acc,pl,m
- συν: PREP
- αυτω: PRON,dat,sg,m
- αναιρεθηναι: VERB,aor,pass,inf
Parallels
- Matthew 27:38 (verbal): Reports that two robbers were crucified with Jesus — a direct Synoptic parallel describing the same scene of two others led with him to be put to death.
- Mark 15:27 (verbal): Marks account likewise records two criminals crucified with Jesus, closely paralleling Luke’s mention of two malefactors.
- John 19:18 (verbal): John states that Jesus was crucified with two others, one on each side — a Johannine parallel to Luke’s note of two criminals.
- Luke 22:37 (quotation): Jesus cites scriptural fulfillment that he would be 'numbered with the transgressors,' which connects his coming to be executed alongside criminals (anticipates 23:32).
- Isaiah 53:12 (allusion): The servant is said to be 'numbered with the transgressors' — a prophetic background to the motif of Jesus being crucified with criminals as described in Luke 23:32.
Alternative generated candidates
- Two others also, criminals, were led with him to be put to death.
- Two others, criminals, were led with him to be put to death.
Luke.23.33 - Details
Original Text
Morphology
- και: CONJ
- οτε: CONJ
- ηλθον: VERB,aor,act,ind,3,pl
- επι: PREP
- τον: ART,acc,sg,m
- τοπον: NOUN,acc,sg,m
- τον: ART,acc,sg,m
- καλουμενον: PART,pres,pass,acc,sg,m
- Κρανιον: NOUN,acc,sg,n
- εκει: ADV
- εσταυρωσαν: VERB,aor,act,ind,3,pl
- αυτον: PRON,acc,sg,m
- και: CONJ
- τους: ART,acc,pl,m
- κακουργους: NOUN,acc,pl,m
- ον: PART,pres,act,nom,sg,m
- μεν: PART
- εκ: PREP
- δεξιων: ADJ,gen,pl,m
- ον: PART,pres,act,nom,sg,m
- δε: CONJ
- εξ: PREP
- αριστερων: ADJ,gen,pl,m
Parallels
- Matthew 27:33 (verbal): Same scene: arrival at 'Golgotha'/'the place of a skull' and the crucifixion there; closely parallels wording and sequence.
- Mark 15:22 (verbal): Parallel Synoptic account naming the place (Golgotha) and reporting that Jesus was crucified there with criminals, matching Luke's description.
- John 19:17-18 (structural): John likewise places the crucifixion at 'the place of the Skull' and records Jesus being crucified with two others, one on each side—same scene with Johannine details.
- Isaiah 53:12 (allusion): Prophetic background: 'he was numbered with the transgressors' resonates with Luke's note that Jesus was crucified alongside criminals, fulfilling the servant's suffering.
Alternative generated candidates
- And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left.
- And when they came to the place called the Skull, there they crucified him, and the criminals, one on his right and one on his left.
Luke.23.34 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- Ιησους: NOUN,nom,sg,m
- ελεγεν·Πατερ: VERB,impf,act,ind,3,sg
- αφες: VERB,aor,act,imp,2,sg
- αυτοις: PRO,dat,pl,3
- ου: PART,neg
- γαρ: PART
- οιδασιν: VERB,perf,act,ind,3,pl
- τι: PRON,int,nom,sg,n
- ποιουσιν: VERB,pres,act,ind,3,pl
- διαμεριζομενοι: VERB,pres,mid,part,nom,pl,m
- δε: CONJ
- τα: ART,acc,pl,n
- ιματια: NOUN,nom,pl,n
- αυτου: PRON,gen,sg,m
- εβαλον: VERB,aor,act,ind,3,pl
- κληρους: NOUN,acc,pl,m
Parallels
- Psalm 22:18 (22:19 MT) (quotation): OT prophecy: 'They divide my garments among them, and for my clothing they cast lots' — regarded in the Gospels as fulfilled in the crucifixion (parallels Luke's mention of the soldiers casting lots).
- Matthew 27:35 (verbal): Matthew records the same action wording — 'they divided his garments and cast lots' — directly paralleling Luke's note about the soldiers casting lots for Jesus' clothes.
- John 19:23-24 (verbal): John gives the same detail of the soldiers dividing garments and casting lots and explicitly links the act to fulfillment of Scripture, echoing Luke's second clause.
- Acts 7:60 (allusion): As Stephen is martyred he prays, 'Lord, do not hold this sin against them,' echoing Jesus' prayer for forgiveness on the cross and showing Luke's theme of forgiving persecutors extended to the first Christian martyr.
- Luke 6:27-28 (thematic): Jesus' earlier teaching in Luke — 'Love your enemies... bless those who curse you, pray for those who abuse you' — provides the theological background for his prayer 'Father, forgive them' on the cross.
Alternative generated candidates
- And Jesus said, "Father, forgive them, for they know not what they do." And they cast lots for his garments.
- And Jesus said, 'Father, forgive them, for they know not what they do.' And they cast lots for his garments.
Luke.23.35 - Details
Original Text
Morphology
- και: CONJ
- ειστηκει: VERB,perf,act,ind,3,sg
- ο: ART,nom,sg,m
- λαος: NOUN,nom,sg,m
- θεωρων: VERB,pres,act,ptc,nom,m,sg
- εξεμυκτηριζον: VERB,impf,act,ind,3,pl
- δε: CONJ
- και: CONJ
- οι: ART,nom,pl,m
- αρχοντες: NOUN,nom,pl,m
- λεγοντες·Αλλους: VERB,pres,act,ptc,nom,m,pl
- εσωσεν: VERB,aor,act,ind,3,sg
- σωσατω: VERB,aor,act,imp,3,sg
- εαυτον: PRON,acc,sg,masc,reflex
- ει: VERB,pres,act,ind,2,sg
- ουτος: PRON,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ο: ART,nom,sg,m
- χριστος: NOUN,nom,sg,m
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- εκλεκτος: ADJ,nom,sg,m
Parallels
- Matthew 27:41-43 (verbal): Chief priests, scribes and elders mock Jesus with the same taunt—'He saved others; he cannot save himself; if he is the Son of God, let him come down now'—a close verbal parallel to Luke's account.
- Mark 15:29-32 (verbal): Passersby and the chief priests deride Jesus, challenging him to save himself and to prove he is the Messiah—Mark preserves the same mocking motifs and similar wording.
- Psalm 22:7-8 (allusion): Psalmist reports onlookers mocking: 'All who see me mock me' and the taunt 'He trusts in the LORD; let the LORD deliver him'—language echoed in the Gospel's crucifixion taunts.
- Isaiah 53:3 (thematic): The Suffering Servant is 'despised and rejected' and suffers contempt—a thematic background for the mockery and rejection Jesus experiences on the cross.
Alternative generated candidates
- And the people stood by, watching; and the rulers scoffed at him, saying, "He saved others; let him save himself, if he is the Christ, the Chosen of God."
- And the people stood watching, and the rulers sneered and said, 'He saved others; let him save himself, if he is the Christ of God, the Chosen One.'
Luke.23.36 - Details
Original Text
Morphology
- ενεπαιξαν: VERB,aor,act,ind,3,pl
- δε: CONJ
- αυτω: PRON,dat,sg,m
- και: CONJ
- οι: ART,nom,pl,m
- στρατιωται: NOUN,nom,pl,m
- προσερχομενοι: VERB,pres,mid,ptc,nom,pl,m
- οξος: NOUN,acc,sg,n
- προσφεροντες: VERB,pres,act,ptc,nom,pl,m
- αυτω: PRON,dat,sg,m
Parallels
- Matthew 27:48 (verbal): Gives a near-identical report that someone put a sponge of sour wine (vinegar) to Jesus' mouth—paralleling Luke's note that soldiers mocked him and offered vinegar.
- Mark 15:36 (verbal): Describes a person filling a sponge with sour wine and giving it to Jesus, within the same context of mockery and derision that Luke also records.
- John 19:29 (verbal): Reports that they put a sponge full of sour wine on hyssop and held it to Jesus' mouth—another explicit instance of the vinegar offering parallel to Luke's account.
- Psalm 69:21 (allusion): OT prophetic line, 'They gave me vinegar for my thirst,' echoed by the Gospel reports of sour wine being offered to Jesus; Luke's detail participates in this prophetic fulfillment motif.
Alternative generated candidates
- And the soldiers also mocked him, coming up and offering him sour wine,
- The soldiers also mocked him, coming up and offering him sour wine,
Luke.23.37 - Details
Original Text
Morphology
- και: CONJ
- λεγοντες·Ει: VERB,pres,act,part,nom,pl,m
- συ: PRON,nom,sg,2
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- βασιλευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- σωσον: VERB,aor,act,imp,2,sg
- σεαυτον: PRON,acc,sg,m
Parallels
- Mark 15:29-32 (verbal): Bystanders and religious leaders mock Jesus on the cross with virtually the same challenge—inviting the 'King of Israel' to come down and save himself, echoing Luke's taunt.
- Matthew 27:41-43 (verbal): The chief priests and scribes mock Jesus, saying if he is the King of Israel he should come down and save himself; closely parallels Luke's wording and mocking theme.
- John 18:33-37 (structural): Pilate's interrogation over the title 'King of the Jews' provides the same royal designation in a judicial context, framing the charge that later becomes the focus of mockery at the cross.
- Psalm 22:7-8 (thematic): The psalmist's lament ('All who see me laugh at me; they mock me and shake their heads') is thematically parallel and traditionally seen as prophetic background to the crowd's derision of the suffering Messiah.
Alternative generated candidates
- and saying, "If you are the King of the Jews, save yourself."
- and saying, 'If you are the King of the Jews, save yourself.' There was also an inscription above him: 'This is the King of the Jews.'
Luke.23.38 - Details
Original Text
Morphology
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- και: CONJ
- επιγραφη: NOUN,nom,sg,f
- επ᾽αυτω·Ο: PRON,dat,sg,m
- βασιλευς: NOUN,nom,sg,m
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- ουτος: PRON,nom,sg,m
Parallels
- Matthew 27:37 (quotation): Records the same inscription above Jesus: 'THIS IS JESUS, THE KING OF THE JEWS,' a direct parallel to Luke's superscription.
- Mark 15:26 (quotation): Mark likewise gives the inscription wording, identifying the charge/label placed above Jesus as 'the King of the Jews.'
- John 19:19-22 (quotation): John provides the inscription Pilate wrote ('Jesus of Nazareth, the King of the Jews') and records the Jewish leaders' objection, expanding the narrative around the same sign.
- Luke 23:3 (thematic): Earlier in Luke Pilate's question to Jesus ('Are you the King of the Jews?') frames the charge of kingship that is later summarized by the inscription in 23:38.
Alternative generated candidates
- Now there was also an inscription over him: "This is the King of the Jews."
- One of the criminals who were hanged railed at him, saying, 'Are you not the Christ? Save yourself and us.'
Luke.23.39 - Details
Original Text
Morphology
- Εις: PREP
- δε: CONJ
- των: ART,gen,pl,m
- κρεμασθεντων: PART,aor,pass,gen,pl,m
- κακουργων: NOUN,gen,pl,m
- εβλασφημει: VERB,impf,act,ind,3,sg
- αυτον: PRON,acc,sg,m
- λεγων·Ουχι: PART,pres,act,nom,sg,m
- συ: PRON,nom,sg,2
- ει: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- χριστος: NOUN,nom,sg,m
- σωσον: VERB,aor,act,imp,2,sg
- σεαυτον: PRON,acc,sg,m
- και: CONJ
- ημας: PRON,acc,pl,1
Parallels
- Mark 15:32 (verbal): Onlookers mock Jesus with a challenge to his messianic power—'Let the Christ, the King of Israel, come down from the cross'—a verbal parallel to the criminal's 'If you are the Christ... save yourself.'
- Matthew 27:44 (structural): Matthew records that the robbers also reviled Jesus (cf. Luke’s account of the criminals), linking both narratives in the Gospel tradition of mockery from those crucified with him.
- Psalm 22:8 (22:7 LXX) (verbal): The taunt 'He trusts in the LORD; let him deliver him' in Psalm 22 is echoed by the mockery of Jesus' rescuing power—Luke’s 'If you are the Christ, save yourself' reflects this Psalmic derision.
- Isaiah 53:12 (allusion): Isaiah says the suffering servant was 'numbered with the transgressors,' an interpretive background for Jesus being crucified between criminals and the dialog with the crucified men.
Alternative generated candidates
- One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!"
- But the other rebuked him, saying, 'Do you not fear God, since you are under the same sentence?'
Luke.23.40 - Details
Original Text
Morphology
- αποκριθεις: VERB,aor,pass,ptc,nom,sg,m
- δε: CONJ
- ο: ART,nom,sg,m
- ετερος: ADJ,nom,sg,m
- επιτιμων: VERB,pres,act,part,nom,sg,m
- αυτω: PRON,dat,sg,m
- εφη·Ουδε: VERB,impf,act,ind,3,sg
- φοβη: VERB,pres,act,ind,2,sg
- συ: PRON,nom,sg,2
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- οτι: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- αυτω: PRON,dat,sg,m
- κριματι: NOUN,dat,sg,n
- ει: VERB,pres,act,ind,2,sg
Parallels
- Luke 23:39 (structural): Immediate context: the other criminal mocks Jesus, prompting the rebuke in 23:40.
- Luke 23:42 (structural): Follows 23:40: the rebuking thief expresses faith and asks Jesus to remember him, showing the moral turn begun in 23:40.
- Matthew 27:44 (thematic): Parallel tradition in Matthew where both criminals taunt Jesus; contrasts with Luke’s portrait of one criminal rebuking the other.
- Proverbs 3:7 (verbal): Proverbial admonition “fear the LORD and turn from evil” echoes the rebuke’s appeal to fear God as the basis for moral correction.
- Hebrews 10:31 (thematic): Speaks of the terror of falling into the hands of the living God, resonating with the rebuke’s appeal to fear divine judgment while under condemnation.
Alternative generated candidates
- But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence of condemnation?
- And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.'
Luke.23.41 - Details
Original Text
Morphology
- και: CONJ
- ημεις: PRON,nom,pl,1
- μεν: PART
- δικαιως: ADV
- αξια: ADJ,nom,sg,f
- γαρ: PART
- ων: PRON,gen,pl,m
- επραξαμεν: VERB,aor,act,ind,1,pl
- απολαμβανομεν·ουτος: VERB,pres,act,ind,1,pl
- δε: CONJ
- ουδεν: PRON,acc,sg,n
- ατοπον: ADJ,acc,sg,n
- επραξεν: VERB,aor,act,ind,3,sg
Parallels
- Luke 23:4 (verbal): Pilate earlier declares Jesus innocent ('I find no fault in this man'), echoing the thief's claim that Jesus 'has done nothing wrong.'
- John 19:4,6 (verbal): Pilate in John likewise proclaims he finds no basis for a charge against Jesus ('I find no fault in him' / 'I find no cause of death in him'), reinforcing the theme of Jesus' innocence.
- Isaiah 53:7-9 (allusion): The Suffering Servant 'did no violence, neither was any deceit in his mouth'—a prototypical background for statements that Jesus 'has done nothing wrong.'
- Romans 2:6 (thematic): God 'will render to every man according to his deeds'—parallels the thief's claim that he and his companion are 'receiving the due reward of our deeds.'
- Galatians 6:7 (thematic): 'A man reaps what he sows' echoes the idea that people receive consequences suited to their actions, as the penitent thief acknowledges.
Alternative generated candidates
- And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong."
- And he said, 'Jesus, remember me when you come into your kingdom.'
Luke.23.42 - Details
Original Text
Morphology
- και: CONJ
- ελεγεν·Ιησου: VERB,impf,act,ind,3,sg
- μνησθητι: VERB,aor,mid,imp,2,sg
- μου: PRON,gen,sg,1
- οταν: CONJ
- ελθης: VERB,aor,act,subj,2,sg
- εν: PREP
- τη: ART,dat,sg,f
- βασιλεια: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
Parallels
- Luke 23:43 (structural): Direct narrative response to the thief's petition—Jesus promises, “Truly I tell you, today you will be with me in Paradise,” completing the exchange begun in 23:42.
- Luke 18:13 (thematic): The tax collector’s humble plea (“God, have mercy on me, a sinner”) and Jesus’ verdict that he went home justified parallels the repentant thief’s brief plea and reception of mercy.
- Acts 16:31 (thematic): Paul’s invitation to the jailer—“Believe in the Lord Jesus, and you will be saved”—echoes the pattern of immediate salvation upon faith expressed by the penitent thief.
- Romans 10:13 (verbal): “Everyone who calls on the name of the Lord will be saved” parallels the thief’s explicit calling on Jesus’ authority (asking to be remembered) as the basis for salvation.
- Psalm 25:6 (thematic): Royal/psalmic petitions to God to ‘remember’ or show mercy (e.g., ‘Remember not the sins of my youth’) provide an Old Testament background for the thief’s plea to be remembered in the coming kingdom.
Alternative generated candidates
- And he said, "Jesus, remember me when you come into your kingdom."
- And Jesus said to him, 'Truly I tell you, today you will be with me in Paradise.'
Luke.23.43 - Details
Original Text
Morphology
- και: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτω·Αμην: PRON,dat,3,sg + INTJ
- σοι: PRON,dat,sg,2
- λεγω: VERB,pres,act,ind,1,sg
- σημερον: ADV
- μετ᾽εμου: PREP+PRON,gen,sg,1
- εση: VERB,fut,act,ind,2,sg
- εν: PREP
- τω: ART,dat,sg,m
- παραδεισω: NOUN,dat,sg,m
Parallels
- John 14:2-3 (thematic): Jesus promises to prepare a place and to receive believers to himself, echoing the assurance of being 'with' him after death.
- John 17:24 (thematic): Jesus prays that his followers may be where he is and see his glory—a parallel hope of being with Christ in the Father's presence.
- 2 Corinthians 5:8 (thematic): Paul contrasts being 'absent from the body' with being 'at home with the Lord,' reflecting the same conviction that believers are with Christ after death.
- Philippians 1:23 (thematic): Paul expresses a desire to 'depart and be with Christ,' which parallels Jesus' promise to the penitent thief of immediate fellowship with him.
- Luke 16:22-23 (structural): Within Luke's Gospel the story of Lazarus and the rich man depicts an immediate postmortem destiny (Abraham's bosom/Hades), providing a narrative context for Jesus' promise of being in 'paradise' that day.
Alternative generated candidates
- And Jesus said to him, "Truly I tell you, today you will be with me in Paradise."
As they led him away, they seized a man, Simon of Cyrene, who was coming in from the country, and laid the cross on him to carry behind Jesus.
A great multitude of the people followed him, and women who bewailed and lamented him. But Jesus turned to them and said, "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children.
For behold, the days are coming when they will say, 'Blessed are the childless, and the wombs that never bore, and the breasts that never nursed.'"
Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.'
For if they do these things while the tree is green, what will be done when it is dry?
Two others also, criminals, were led away to be put to death with him. And when they came to the place that is called the Skull (which is called in Hebrew Golgotha), there they crucified him, and the criminals—one on his right and one on his left.
Then Jesus said, "Father, forgive them, for they do not know what they are doing." And they divided his garments by casting lots. And the people stood by, watching; and the rulers scoffed at him, saying, "He saved others; let him save himself, if he is the Christ, the chosen of God."
The soldiers also mocked him, coming up and offering him sour wine
and saying, "If you are the King of the Jews, save yourself."
There was also an inscription over him: "This is the King of the Jews."
One of the criminals who were hanged railed at him, saying, "Are you not the Christ? Save yourself and us!" But the other rebuked him, saying, "Do you not fear God, since you are under the same sentence? And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong." And he said, "Jesus, remember me when you come into your kingdom." And Jesus said to him, "Truly I tell you, today you will be with me in Paradise."