23:39 One of the criminals who was hanging there railed at him, saying, “Aren’t 1 you the Christ? 2 Save yourself and us!” 23:40 But the other rebuked him, saying, 3 “Don’t 4 you fear God, since you are under the same sentence of condemnation? 5 23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing 6 wrong.” 23:42 Then 7 he said, “Jesus, remember me 8 when you come in 9 your kingdom.” 23:43 And Jesus 10 said to him, “I tell you the truth, 11 today 12 you will be with me in paradise.” 13
‘The Lord said to my lord,
“Sit 30 at my right hand
2:35 until I make your enemies a footstool 31 for your feet.”’ 32
2:36 Therefore let all the house of Israel know beyond a doubt 33 that God has made this Jesus whom you crucified 34 both Lord 35 and Christ.” 36
1 tc Most
2 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
3 tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.
4 tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”
5 tn The words “of condemnation” are not in the Greek text, but are implied.
6 sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.
7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
8 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.
9 tc ‡ The alternate readings of some
10 tn Grk “he.”
11 tn Grk “Truly (ἀμήν, amhn), I say to you.”
12 sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.
13 sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.
14 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
15 tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.
16 tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.
17 tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”
18 tn Or “you killed.”
19 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.
20 tn Grk “Whom God raised up.”
21 tn Or “having freed.”
22 sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
23 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
24 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
25 tn The aorist participle ὑψωθείς (Juywqei") could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.
26 sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
27 tn The aorist participle λαβών (labwn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.
28 tn Here the genitive τοῦ πνεύματος (tou pneumato") is a genitive of apposition; the promise consists of the Holy Spirit.
29 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
30 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
31 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
32 sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.
33 tn Or “know for certain.” This term is in an emphatic position in the clause.
34 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
35 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
36 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”