Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹  in the name of Jesus Christ ²  for ³  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁴ 

Kisah Para Rasul 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 11:18

11:18 When they heard this, ⁵  they ceased their objections ⁶  and praised ⁷  God, saying, “So then, God has granted the repentance ⁸  that leads to life even to the Gentiles.” ⁹ 

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ¹⁰  such times of ignorance, ¹¹  he now commands all people ¹²  everywhere to repent, ¹³ 

Kisah Para Rasul 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ¹⁴  and to the Gentiles, that they should repent and turn to God, ¹⁵  performing deeds consistent with ¹⁶  repentance.

Yehezkiel 18:30-32

18:30 “Therefore I will judge each person according to his conduct, ¹⁷  O house of Israel, declares the sovereign Lord. Repent ¹⁸  and turn from all your wickedness; then it will not be an obstacle leading to iniquity. ¹⁹  18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! ²⁰  Why should you die, O house of Israel? 18:32 For I take no delight in the death of anyone, ²¹  declares the sovereign Lord. Repent and live!

Matius 3:2

3:2 “Repent, ²²  for the kingdom of heaven is near.”

Matius 4:17

4:17 From that time Jesus began to preach this message: ²³  “Repent, for the kingdom of heaven is near.”

Matius 21:31-32

21:31 Which of the two did his father’s will?” They said, “The first.” ²⁴  Jesus said to them, “I tell you the truth, ²⁵  tax collectors ²⁶  and prostitutes will go ahead of you into the kingdom of God! 21:32 For John came to you in the way of righteousness, and you did not believe him. But the tax collectors and prostitutes did believe. Although ²⁷  you saw this, you did not later change your minds ²⁸  and believe him.

Markus 1:15

1:15 He ²⁹  said, “The time is fulfilled and the kingdom of God ³⁰  is near. Repent and believe the gospel!”

Markus 6:12

6:12 So ³¹  they went out and preached that all should repent.

Lukas 13:3

13:3 No, I tell you! But unless you repent, ³²  you will all perish as well! ³³ 

Lukas 13:5

13:5 No, I tell you! But unless you repent ³⁴  you will all perish as well!” ³⁵ 

Lukas 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ³⁶  who repents than over ninety-nine righteous people ³⁷  who have no need to repent. ³⁸ 

Lukas 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ³⁹  over one sinner who repents.”

Lukas 24:47

24:47 and repentance ⁴⁰  for the forgiveness of sins would be proclaimed ⁴¹  in his name to all nations, ⁴²  beginning from Jerusalem. ⁴³ 

Roma 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ⁴⁴  that God’s kindness leads you to repentance?

Roma 2:2

2:2 Now we know that God’s judgment is in accordance with truth ⁴⁵  against those who practice such things.

Kolose 1:10

1:10 so that you may live ⁴⁶  worthily of the Lord and please him in all respects ⁴⁷  – bearing fruit in every good deed, growing in the knowledge of God,

Kolose 1:2

1:2 to the saints, the faithful ⁴⁸  brothers and sisters ⁴⁹  in Christ, at Colossae. Grace and peace to you ⁵⁰  from God our Father! ⁵¹ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵²  sound teaching.

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ⁵³  sound teaching.

[2:38]  ¹ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ³ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁴ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[11:18]  ⁵ tn Grk “these things.”

[11:18]  ⁶ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ⁷ tn Or “glorified.”

[11:18]  ⁸ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ⁹ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[17:30]  ¹⁰ tn Or “has deliberately paid no attention to.”

[17:30]  ¹¹ tn Or “times when people did not know.”

[17:30]  ¹² tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ¹³ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[26:20]  ¹⁴ tn BDAG 1093-94 s.v. χώρα 2.b states, “of the provincial name (1 Macc 8:3) ἡ χώρα τῆς ᾿Ιουδαίας Ac 26:20.”

[26:20]  ¹⁵ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ¹⁶ tn BDAG 93 s.v. ἄξιος 1.b, “καρποὶ ἄ. τῆς μετανοίας fruits in keeping with your repentance…Lk 3:8; Mt 3:8. For this ἄ. τῆς μετανοίας ἔργα Ac 26:20.” Note how Paul preached the gospel offer and the issue of response together, side by side.

[18:30]  ¹⁷ tn Heb “ways.”

[18:30]  ¹⁸ tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.

[18:30]  ¹⁹ tn Or “leading to punishment.”

[18:31]  ²⁰ sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.

[18:32]  ²¹ tn Heb “the death of the one dying.”

[3:2]  ²² tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[4:17]  ²³ tn Grk “and to say.”

[21:31]  ²⁴ tc Verses 29-31 involve a rather complex and difficult textual problem. The variants cluster into three different groups: (1) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. The second son is called the one who does his father’s will. This reading is found in the Western mss (D it). But the reading is so hard as to be nearly impossible. One can only suspect some tampering with the text, extreme carelessness on the part of the scribe, or possibly a recognition of the importance of not shaming one’s parent in public. (Any of these reasons is not improbable with this texttype, and with codex D in particular.) The other two major variants are more difficult to assess. Essentially, the responses make sense (the son who does his father’s will is the one who changes his mind after saying “no”): (2) The first son says “no” and later has a change of heart, and the second son says “yes” but does not go. But here, the first son is called the one who does his father’s will (unlike the Western reading). This is the reading found in (א) C L W (Z) 0102 0281 ˹ 33 Ï and several versional witnesses. (3) The first son says “yes” but does not go, and the second son says “no” but later has a change of heart. This is the reading found in B Θ Ë¹³ 700 and several versional witnesses. Both of these latter two readings make good sense and have significantly better textual support than the first reading. The real question, then, is this: Is the first son or the second the obedient one? If one were to argue simply from the parabolic logic, the second son would be seen as the obedient one (hence, the third reading). The first son would represent the Pharisees (or Jews) who claim to obey God, but do not (cf. Matt 23:3). This accords well with the parable of the prodigal son (in which the oldest son represents the unbelieving Jews). Further, the chronological sequence of the second son being obedient fits well with the real scene: Gentiles and tax collectors and prostitutes were not, collectively, God’s chosen people, but they did repent and come to God, while the Jewish leaders claimed to be obedient to God but did nothing. At the same time, the external evidence is weaker for this reading (though stronger than the first reading), not as widespread, and certainly suspect because of how neatly it fits. One suspects scribal manipulation at this point. Thus the second reading looks to be superior to the other two on both external and transcriptional grounds. But what about intrinsic evidence? One can surmise that Jesus didn’t always give predictable responses. In this instance, he may well have painted a picture in which the Pharisees saw themselves as the first son, only to stun them with his application (v. 32).

[21:31]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:31]  ²⁶ sn See the note on tax collectors in 5:46.

[21:32]  ²⁷ tn Here δέ (de) has not been translated.

[21:32]  ²⁸ sn The word translated change your minds is the same verb used in v. 29 (there translated had a change of heart). Jesus is making an obvious comparison here, in which the religious leaders are viewed as the disobedient son.

[1:15]  ²⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:15]  ³⁰ sn The kingdom of God is a reference to the sovereign activity of God as he rules over his creation and brings his plans to realization.

[6:12]  ³¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[13:3]  ³² sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ³³ tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:5]  ³⁴ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ³⁵ tn Grk “similarly.”

[15:7]  ³⁶ sn There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10). The theme of repentance, a major Lukan theme, is again emphasized.

[15:7]  ³⁷ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ³⁸ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:10]  ³⁹ sn The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.

[24:47]  ⁴⁰ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁴¹ tn Or “preached,” “announced.”

[24:47]  ⁴² sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁴³ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[24:47]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:4]  ⁴⁴ tn Grk “being unaware.”

[2:2]  ⁴⁵ tn Or “based on truth.”

[1:10]  ⁴⁶ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁴⁷ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:2]  ⁴⁸ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁴⁹ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁵⁰ tn Or “Grace to you and peace.”

[1:2]  ⁵¹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:1]  ⁵² tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[2:1]  ⁵³ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).