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(0.50) (Act 20:21)

tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

(0.50) (Act 17:30)

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.

(0.50) (Luk 24:47)

sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

(0.50) (Luk 11:32)

sn The phrase repented when Jonah preached to them confirms that in this context the sign of Jonah (v. 30) is his message.

(0.50) (Luk 10:13)

sn To clothe oneself in sackcloth and ashes was a public sign of mourning or lament, in this case for past behavior and associated with repentance.

(0.50) (Luk 1:16)

sn The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction (Luke 3:1-14).

(0.50) (Mat 11:21)

sn To clothe oneself in sackcloth and ashes was a public sign of mourning or lament, in this case for past behavior and associated with repentance.

(0.50) (Mat 3:8)

sn Fruit that proves your repentance refers to the deeds that indicate a change of attitude (heart) on the part of John’s hearers.

(0.50) (Mat 3:2)

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

(0.50) (Jer 31:16)

tn Heb “your work.” Contextually her “work” refers to her weeping and refusing to be comforted, that is, signs of genuine repentance (v. 15).

(0.50) (Jer 7:13)

tn Heb “I called to you, and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

(0.50) (Isa 1:16)

sn Having demonstrated the people’s guilt, the Lord calls them to repentance, which will involve concrete action in the socio-economic realm, not mere emotion.

(0.47) (Rev 2:5)

tn Grk “and do” (a continuation of the previous sentence in the Greek text). For stylistic reasons in English a new sentence was started here in the translation. The repeated mention of repenting at the end of the verse suggests that the intervening material (“do the deeds you did at first”) specifies how the repentance is to be demonstrated.

(0.47) (Luk 15:7)

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.

(0.47) (Luk 5:32)

sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.

(0.47) (Exo 33:5)

tn The form is the cohortative with a vav (ו) following the imperative; it therefore expresses the purpose or result: “strip off…that I may know.” The call to remove the ornaments must have been perceived as a call to show true repentance for what had happened. If they repented, then God would know how to deal with them.

(0.43) (Jon 3:9)

sn The king expresses his uncertainty whether Jonah’s message constituted a conditional announcement or an unconditional decree. Jeremiah 18 emphasizes that God sometimes gives people an opportunity to repent when they hear an announcement of judgment. However, as Amos and Isaiah learned, if a people refused to repent over a period of time, the patience of God could be exhausted. The offer of repentance in a conditional announcement of judgment can be withdrawn and in its place an unconditional decree of judgment issued. The initial difficulty, in many cases, of determining whether a prophecy of coming judgment is conditional or unconditional explains the king’s uncertainty.

(0.42) (Act 11:18)

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).

(0.42) (Act 8:24)

sn Given that Simon does not follow Peter’s call for repentance, many interpreters read this reply as flippant rather than sincere. But the exact nature of Simon’s reply is not entirely clear.

(0.42) (Luk 13:3)

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.



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