Matius 3:2

3:2 “Repent, ¹  for the kingdom of heaven is near.”

Matius 3:8

3:8 Therefore produce fruit ²  that proves your ³  repentance,

Matius 18:2-3

18:2 He called a child, had him stand among them, 18:3 and said, “I tell you the truth, ⁴  unless you turn around and become like little children, ⁵  you will never ⁶  enter the kingdom of heaven!

Matius 23:13

23:13 “But woe to you, experts in the law ⁷  and you Pharisees, hypocrites! ⁸  You keep locking people out of the kingdom of heaven! ⁹  For you neither enter nor permit those trying to enter to go in.

Amsal 9:6

9:6 Abandon your foolish ways ¹⁰  so that you may live, ¹¹ 

and proceed ¹²  in the way of understanding.”

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ¹³ 

and sinful people their plans. ¹⁴ 

They should return ¹⁵  to the Lord, and he will show mercy to them, ¹⁶ 

and to their God, for he will freely forgive them. ¹⁷ 

Yehezkiel 18:27-32

18:27 When a wicked person turns from the wickedness he has committed and does what is just and right, he will preserve his life. 18:28 Because he considered ¹⁸  and turned from all the sins he had done, he will surely live; he will not die. 18:29 Yet the house of Israel says, ‘The Lord’s conduct is unjust!’ Is my conduct unjust, O house of Israel? Is it not your conduct that is unjust?

18:30 “Therefore I will judge each person according to his conduct, ¹⁹  O house of Israel, declares the sovereign Lord. Repent ²⁰  and turn from all your wickedness; then it will not be an obstacle leading to iniquity. ²¹  18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! ²²  Why should you die, O house of Israel? 18:32 For I take no delight in the death of anyone, ²³  declares the sovereign Lord. Repent and live!

Lukas 9:33

9:33 Then ²⁴  as the men ²⁵  were starting to leave, ²⁶  Peter said to Jesus, “Master, it is good for us to be here. Let us make three shelters, ²⁷  one for you and one for Moses and one for Elijah” – not knowing what he was saying.

Lukas 13:24-25

13:24 “Exert every effort ²⁸  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ²⁹  the head of the house ³⁰  gets up ³¹  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ³²  let us in!’ ³³  But he will answer you, ³⁴  ‘I don’t know where you come from.’ ³⁵ 

Lukas 14:33

14:33 In the same way therefore not one of you can be my disciple if he does not renounce all his own possessions. ³⁶ 

Yohanes 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ³⁷  and find pasture. ³⁸ 

Yohanes 14:6

14:6 Jesus replied, ³⁹  “I am the way, and the truth, and the life. ⁴⁰  No one comes to the Father except through me.

Kisah Para Rasul 2:38-40

2:38 Peter said to them, “Repent, and each one of you be baptized ⁴¹  in the name of Jesus Christ ⁴²  for ⁴³  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁴⁴  2:39 For the promise ⁴⁵  is for you and your children, and for all who are far away, as many as the Lord our God will call to himself.” 2:40 With many other words he testified ⁴⁶  and exhorted them saying, “Save yourselves from this perverse ⁴⁷  generation!”

Kisah Para Rasul 3:19

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

Kisah Para Rasul 3:2

3:2 And a man lame ⁴⁸  from birth ⁴⁹  was being carried up, who was placed at the temple gate called “the Beautiful Gate” every day ⁵⁰  so he could beg for money ⁵¹  from those going into the temple courts. ⁵² 

Kolose 1:17

1:17 He himself is before all things and all things are held together ⁵³  in him.

Galatia 5:24

5:24 Now those who belong to Christ ⁵⁴  have crucified the flesh ⁵⁵  with its passions ⁵⁶  and desires.

[3:2]  ¹ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[3:8]  ² sn Fruit worthy of repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.

[3:8]  ³ tn Grk “fruit worthy of.”

[18:3]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[18:3]  ⁵ sn The point of the comparison become like little children has more to do with a child’s trusting spirit, as well as willingness to be dependent and receive from others, than any inherent humility the child might possess.

[18:3]  ⁶ tn The negation in Greek (οὐ μή, ou mh) is very strong here.

[23:13]  ⁷ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ⁸ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).

[23:13]  ⁹ tn Grk “because you are closing the kingdom of heaven before people.”

[9:6]  ¹⁰ tn There are two ways to take this word: either as “fools” or as “foolish ways.” The spelling for “foolishness” in v. 13 differs from this spelling, and so some have taken that as an indicator that this should be “fools.” But this could still be an abstract plural here as in 1:22. Either the message is to forsake fools (i.e., bad company; cf. KJV, TEV) or forsake foolishness (cf. NAB, NASB, NIV, NCV, NRSV, NLT).

[9:6]  ¹¹ tn The two imperatives are joined with vav; this is a volitive sequence in which result or consequence is expressed.

[9:6]  ¹² tn The verb means “go straight, go on, advance” or “go straight on in the way of understanding” (BDB 80 s.v. אָשַׁר).

[55:7]  ¹³ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ¹⁴ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ¹⁵ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ¹⁶ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ¹⁷ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[18:28]  ¹⁸ tn Heb “he saw.”

[18:30]  ¹⁹ tn Heb “ways.”

[18:30]  ²⁰ tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.

[18:30]  ²¹ tn Or “leading to punishment.”

[18:31]  ²² sn In Ezek 11:19, 36:26 the new heart and new spirit are promised as future blessings.

[18:32]  ²³ tn Heb “the death of the one dying.”

[9:33]  ²⁴ tn Grk “And it happened that as.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[9:33]  ²⁵ tn Grk “as they”; the referent (“the men,” referring to Moses and Elijah) has been specified in the translation for clarity.

[9:33]  ²⁶ tn Grk “to leave from him.”

[9:33]  ²⁷ tn Or “booths,” “dwellings” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).

[9:33]  sn By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor.

[13:24]  ²⁸ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ²⁹ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ³⁰ tn Or “the master of the household.”

[13:25]  ³¹ tn Or “rises,” or “stands up.”

[13:25]  ³² tn Or “Sir.”

[13:25]  ³³ tn Grk “Open to us.”

[13:25]  ³⁴ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ³⁵ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[14:33]  ³⁶ tn Grk “Likewise therefore every one of you who does not renounce all his own possessions cannot be my disciple.” The complex double negation is potentially confusing to the modern reader and has been simplified in the translation. See L&N 57.70.

[14:33]  sn The application of the saying is this: Discipleship requires that God be in first place. The reference to renunciation of all his own possessions refers to all earthly attachments that have first place.

[10:9]  ³⁷ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ³⁸ sn That is, pasture land in contrast to cultivated land.

[14:6]  ³⁹ tn Grk “Jesus said to him.”

[14:6]  ⁴⁰ tn Or “I am the way, even the truth and the life.”

[2:38]  ⁴¹ 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]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[2:39]  ⁴⁵ sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.

[2:40]  ⁴⁶ tn Or “warned.”

[2:40]  ⁴⁷ tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.

[3:2]  ⁴⁸ tn Or “crippled.”

[3:2]  ⁴⁹ tn Grk “from his mother’s womb.”

[3:2]  ⁵⁰ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[3:2]  ⁵¹ tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.

[3:2]  ⁵² tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.

[3:2]  sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.

[1:17]  ⁵³ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.

[5:24]  ⁵⁴ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ⁵⁵ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ⁵⁶ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).