Inclusion of commas or not in Luke 23:43

VIEW:410 DATA:2020-03-20

Many people analyze the question of whether to place a comma or not to place it in certain positions in the text of Luke 23:43. The point is that the ancient writings did not have a comma. The comma is a new tool to correctly define the idea of ​​the author of the text. When we translate a text, we must try to understand the word order to see if the author would idealize a comma, or not, in the text.

So the placement of a comma, or not, involves the connection that words make in the text. Greek New Testament texts have variants, and what are variants? Variants are books that are written differently, reporting the same verse. So it is necessary to know which book is older to determine that such book is the closest to the author of the book. A Greek text with variants described can be seen below.

Luk 23:43 και ειπεν αυτω ^TSB ο ^TSB ιησους αμην ^TSB λεγω σοι ^A λεγω σημερον μετ εμου εση εν τω παραδεισω

The TSB, relates to three ancient sources, the T = Textus Receptus by Stephens, the S = Textus Receptus by Scrivener, and the B = Byzantine capital.

And we have A related to A = Alexandrian Texts. Alexandrian texts are the oldest dated texts of the four documents.

We can separate the two texts between Receptus, and Alexandrino.

Luke 23:43 - και ειπεν αυτω ο ιησους αμην λεγω σοι σημερον μετ εμου εση εν τω παραδεισω - TSB

Luke 23:43 - και ειπεν αυτω αμην σοι λεγω σημερον μετ εμου εση εν τω παραδεισω - A

We see that Receptus is bigger than Alexandrino, which determines that if any text has additions this is Receptus. And since Alexandrino is dated as the oldest, we have that Alexandrino is the closest to the author of the text.

In these variations we have, in the Receptus "ο ιησους" (the iesous) translated by (Jesus), which can be noted that the copyist added this term, which should only be "answered" as in Alexandrian. After that we have two different constructions, that of the textus receptus which is "λεγω σοι σημερον" (lego soi saimeron) which translating is (decree tu now), and in alexandrino we have "σοι λεγω σημερον" (soi lego saimeron) translated by (tu decree now). So if we have the receptus as a base we have that (λεγω) (lego) has its connection with the term (αμην) (amen), but if we consider the alexandrino we have that (λεγω) (lego) is connected to the term "now". If the term is now free of (λεγω) (lego), with no receptus, then it is possible to determine that (σημερον) (saimeron) is connected to (παραδεισω), (paradeisos) or paradise,

We can also find the term "μετ", (met). There are three connections of this type, which are "ortho", "meta", "to". "Ortho" defines something with the same connection as the subject in sequential connection, "meta" means something that is connected but not in sequential connection, and "para", which has no connection with the term. As we have the term "μετ", (met), we have that the previous terms are connected but are not part of the sequence of what was said, so we tend to put a comma. Due to the existence of "μετ", (met), the most logical form of writing is Alexandrine and not Receptus.

So we see that the text does not say that someone is in paradise at that moment or day, but that at that moment an (λεγω) (lego) or (decree) was given. If you wanted to write the term day clearly, you would determine in the text the term (ημερα) (rêmera) day, and not (σημερον) (saimeron), which defines now, or at this moment, nor would you put the term "μετ", (met).

So we have that the placement of the comma does not matter, what matters is that the construction of the translation is demonstrating that (σημερον) (saimeron) translated by (now) is linked to (λεγω) (lego) or (decree). And that the connection of the term "you will be with me in paradise", and "now", has the idea of ​​a relationship of "μετ", (met), which has no sequential connection, but a connection of theme connection.

When we see the text

Heb 4: 7 again determines a certain day, Today, saying for David, after so long, as it was said before: Today, if you hear his voice, do not harden your hearts.

The term described as (today) which is the term (σημερον) (saimeron), defining (now), has the construction (σημερον εν) (saimeron en) and (σημερον εαν) (saimeron ean) defining the focus for the moment and no direct connection, and so the comma in both places. So to define that (σημερον) (saimeron) links to something directly there could not be (εν) (en), or (εαν) (ean), as occurs in Luke 23:43 (σημερον μετ) (saimeron met) .

When we read

14:30 Jesus replied, "Truly, I say to you, tonight, before the rooster crows twice, three times you will deny me."

Mar 14:30 και λεγει αυτω ο ιησους αμην λεγω σοι οτι B σημερον TSBεν τη νυκτι TSBταυτη πριν η δις αλεκτορα νηητοαα

(σημερον εν) (saimeron en), forming the connective term, and thus generating the decision to place the comma. Making the connection between Hebrews 4: 7, Mark 14:30 and Luke 23:43.

The decision of a comma is linked to connectors and not to complements. They are the ones described as "additive union coordinated clauses", with the additive coordinative conjunctions (E, nor, (not only) ... but also, (not only) ... but still, (not only) ... if not yet) , etc). These conjunctions that define the placement of a comma or not. And not because of the existence or not of complement. Since it is a nominal complement, or a verbal complement, it does not determine whether or not the comma exists.

When we see in Lucas, we have (και ειπεν αυτω αμην σοι λεγω σημερον μετ εμου εση εν τω παραδεισω) (kai eipen lego saimeron met us in your absence), (and decree it truly), (and decree it truly). So the decree is now, not paradise. Jesus was making a decree for that moment, paradise was described in the decree. This according to the Alexandrian text. If you use the textus Receptus that is changed the meaning changes, clearly determined by the copyist who wanted to change the meaning of the verse. 

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