Ezekiel 18:27-28

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 ¹  and turned from all the sins he had done, he will surely live; he will not die.

Ezekiel 18:30

18:30 “Therefore I will judge each person according to his conduct, ²  O house of Israel, declares the sovereign Lord. Repent ³  and turn from all your wickedness; then it will not be an obstacle leading to iniquity. ⁴ 

Ezekiel 33:11-16

33:11 Say to them, ‘As surely as I live, declares the sovereign Lord, I take no pleasure in the death of the wicked, but prefer that the wicked change his behavior ⁵  and live. Turn back, turn back from your evil deeds! ⁶  Why should you die, O house of Israel?’

33:12 “And you, son of man, say to your people, ⁷  ‘The righteousness of the righteous will not deliver him if he rebels. ⁸  As for the wicked, his wickedness will not make him stumble if he turns from it. ⁹  The righteous will not be able to live by his righteousness ¹⁰  if he sins.’ ¹¹  33:13 Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die. 33:14 Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right. 33:15 He ¹²  returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, ¹³  committing no iniquity. He will certainly live – he will not die. 33:16 None of the sins he has committed will be counted ¹⁴  against him. He has done what is just and right; he will certainly live.

Ezekiel 33:19

33:19 When the wicked turns from his sin and does what is just and right, he will live because of it.

Ezekiel 33:2

33:2 “Son of man, speak to your people, ¹⁵  and say to them, ‘Suppose I bring a sword against the land, and the people of the land take one man from their borders and make him their watchman.

Ezekiel 33:12-13

33:12 “And you, son of man, say to your people, ¹⁶  ‘The righteousness of the righteous will not deliver him if he rebels. ¹⁷  As for the wicked, his wickedness will not make him stumble if he turns from it. ¹⁸  The righteous will not be able to live by his righteousness ¹⁹  if he sins.’ ²⁰  33:13 Suppose I tell the righteous that he will certainly live, but he becomes confident in his righteousness and commits iniquity. None of his righteous deeds will be remembered; because of the iniquity he has committed he will die.

Proverbs 28:13

28:13 The one who covers ²¹  his transgressions will not prosper, ²² 

but whoever confesses them and forsakes them will find mercy. ²³ 

Isaiah 1:16-20

1:16 ²⁴ Wash! Cleanse yourselves!

Remove your sinful deeds ²⁵ 

from my sight.

Stop sinning!

1:17 Learn to do what is right!

Promote justice!

Give the oppressed reason to celebrate! ²⁶ 

Take up the cause of the orphan!

Defend the rights of the widow! ²⁷ 

1:18 ²⁸ Come, let’s consider your options,” ²⁹  says the Lord.

“Though your sins have stained you like the color red,

you can become ³⁰  white like snow;

though they are as easy to see as the color scarlet,

you can become ³¹  white like wool. ³² 

1:19 If you have a willing attitude and obey, ³³ 

then you will again eat the good crops of the land.

1:20 But if you refuse and rebel,

you will be devoured ³⁴  by the sword.”

Know for certain that the Lord has spoken. ³⁵ 

Isaiah 55:6-7

55:6 Seek the Lord while he makes himself available; ³⁶ 

call to him while he is nearby!

55:7 The wicked need to abandon their lifestyle ³⁷ 

and sinful people their plans. ³⁸ 

They should return ³⁹  to the Lord, and he will show mercy to them, ⁴⁰ 

and to their God, for he will freely forgive them. ⁴¹ 

Luke 24:47

24:47 and repentance ⁴²  for the forgiveness of sins would be proclaimed ⁴³  in his name to all nations, ⁴⁴  beginning from Jerusalem. ⁴⁵ 

Acts 3:19

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

Acts 26:18-20

26:18 to open their eyes so that they turn ⁴⁶  from darkness to light and from the power ⁴⁷  of Satan to God, so that they may receive forgiveness of sins and a share ⁴⁸  among those who are sanctified by faith in me.’

26:19 “Therefore, King Agrippa, ⁴⁹  I was not disobedient ⁵⁰  to the heavenly ⁵¹  vision, 26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁵²  and to the Gentiles, that they should repent and turn to God, ⁵³  performing deeds consistent with ⁵⁴  repentance.

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ⁵⁵  said to Paul, “You have permission ⁵⁶  to speak for yourself.” Then Paul held out his hand ⁵⁷  and began his defense: ⁵⁸ 

Acts 1:13-16

1:13 When ⁵⁹  they had entered Jerusalem, ⁶⁰  they went to the upstairs room where they were staying. Peter ⁶¹  and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. ⁶²  1:14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. ⁶³  1:15 In those days ⁶⁴  Peter stood up among the believers ⁶⁵  (a gathering of about one hundred and twenty people) and said, 1:16 “Brothers, ⁶⁶  the scripture had to be fulfilled that the Holy Spirit foretold through ⁶⁷  David concerning Judas – who became the guide for those who arrested Jesus –

James 4:8-10

4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. ⁶⁸  4:9 Grieve, mourn, ⁶⁹  and weep. Turn your laughter ⁷⁰  into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.

[18:28]  ¹ tn Heb “he saw.”

[18:30]  ² tn Heb “ways.”

[18:30]  ³ tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.

[18:30]  ⁴ tn Or “leading to punishment.”

[33:11]  ⁵ tn Heb “turn from his way.”

[33:11]  ⁶ tn Heb “ways.” This same word is translated “behavior” earlier in the verse.

[33:12]  ⁷ tn Heb “the sons of your people.”

[33:12]  ⁸ tn Heb “in the day of his rebellion.” The statement envisions a godly person rejecting what is good and becoming sinful. See D. I. Block, Ezekiel (NICOT), 2:247-48.

[33:12]  ⁹ tn Heb “and the wickedness of the wicked, he will not stumble in it in the day of his turning from his wickedness.”

[33:12]  ¹⁰ tn Heb “by it.”

[33:12]  ¹¹ tn Heb “in the day of his sin.”

[33:15]  ¹² tn Heb “the wicked one.”

[33:15]  ¹³ tn Heb “and in the statutes of life he walks.”

[33:16]  ¹⁴ tn Heb “remembered.”

[33:2]  ¹⁵ tn Heb “sons of your people.”

[33:12]  ¹⁶ tn Heb “the sons of your people.”

[33:12]  ¹⁷ tn Heb “in the day of his rebellion.” The statement envisions a godly person rejecting what is good and becoming sinful. See D. I. Block, Ezekiel (NICOT), 2:247-48.

[33:12]  ¹⁸ tn Heb “and the wickedness of the wicked, he will not stumble in it in the day of his turning from his wickedness.”

[33:12]  ¹⁹ tn Heb “by it.”

[33:12]  ²⁰ tn Heb “in the day of his sin.”

[28:13]  ²¹ tn The Hebrew participles provide the subject matter in this contrast. On the one hand is the person who covers over (מְכַסֶּה, mÿkhasseh) his sins. This means refusing to acknowledge them in confession, and perhaps rationalizing them away. On the other hand there is the one who both “confesses” (מוֹדֶה, modeh) and “forsakes” (עֹזֵב, ’ozev) the sin. To “confess” sins means to acknowledge them, to say the same thing about them that God does.

[28:13]  ²² sn The verse contrasts the consequences of each. The person who refuses to confess will not prosper. This is an understatement (a figure of speech known as tapeinosis); the opposite is the truth, that eventually such a person will be undone and ruined. On the other hand, the penitent will find mercy. This expression is a metonymy of cause for the effect – although “mercy” is mentioned, what mercy provides is intended, i.e., forgiveness. In other passages the verb “conceal” is used of God’s forgiveness – he covers over the iniquity (Ps 32:1). Whoever acknowledges sin, God will cover it; whoever covers it, God will lay it open.

[28:13]  ²³ sn This verse is unique in the book of Proverbs; it captures the theology of forgiveness (e.g., Pss 32 and 51). Every part of the passage is essential to the point: Confession of sins as opposed to concealing them, coupled with a turning away from them, results in mercy.

[1:16]  ²⁴ 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.

[1:16]  ²⁵ sn This phrase refers to Israel’s covenant treachery (cf. Deut 28:10; Jer 4:4; 21:12; 23:2, 22; 25:5; 26:3; 44:22; Hos 9:15; Ps 28:4). In general, the noun ַמעַלְלֵיכֶם (ma’alleykhem) can simply be a reference to deeds, whether good or bad. However, Isaiah always uses it with a negative connotation (cf. 3:8, 10).

[1:17]  ²⁶ tn The precise meaning of this line is uncertain. The translation assumes an emendation of חָמוֹץ (khamots, “oppressor [?]”) to חָמוּץ (khamuts, “oppressed”), a passive participle from II חָמַץ (khamats, “oppress”; HALOT 329 s.v. II חמץ) and takes the verb II אָשַׁר (’ashar) in the sense of “make happy” (the delocutive Piel, meaning “call/pronounce happy,” is metonymic here, referring to actually effecting happiness). The parallelism favors this interpretation, for the next two lines speak of positive actions on behalf of the destitute. The other option is to retain the MT pointing and translate, “set right the oppressor,” but the nuance “set right” is not clearly attested elsewhere for the verb I אשׁר. This verb does appear as a participle in Isa 3:12 and 9:16 with the meaning “to lead or guide.” If it can mean to “lead” or “rebuke/redirect” in this verse, the prophet could be contrasting this appeal for societal reformation (v. 17c) with a command to reorder their personal lives (v. 17a-b). J. A. Motyer (The Prophecy of Isaiah, 47) suggests that these three statements (v. 17a-c) provide “the contrast between the two ends of imperfect society, the oppressor and the needy, the one inflicting and the other suffering the hurt. Isaiah looks for a transformed society wherever it needs transforming.”

[1:17]  ²⁷ tn This word refers to a woman who has lost her husband, by death or divorce. The orphan and widow are often mentioned in the OT as epitomizing the helpless and impoverished who have been left without the necessities of life due to the loss of a family provider.

[1:18]  ²⁸ sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).

[1:18]  ²⁹ tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.

[1:18]  ³⁰ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ³¹ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ³² tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.

[1:19]  ³³ tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”

[1:20]  ³⁴ sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.

[1:20]  ³⁵ tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).

[55:6]  ³⁶ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[55:7]  ³⁷ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ³⁸ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ³⁹ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ⁴⁰ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ⁴¹ 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.

[24:47]  ⁴² sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁴³ tn Or “preached,” “announced.”

[24:47]  ⁴⁴ 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]  ⁴⁵ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[26:18]  ⁴⁶ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ⁴⁷ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ⁴⁸ tn Or “and an inheritance.”

[26:19]  ⁴⁹ sn See the note on King Agrippa in 25:13.

[26:19]  ⁵⁰ sn I was not disobedient. Paul’s defense is that he merely obeyed the risen Jesus. He was arrested for obeying heavenly direction and preaching the opportunity to turn to God.

[26:19]  ⁵¹ tn According to L&N 1.5, “In Ac 26:19 the adjective οὐράνιος could be interpreted as being related simply to the meaning of οὐρανός^a ‘sky,’ but it seems preferable to regard οὐράνιος in this context as meaning simply ‘from heaven’ or ‘heavenly.’”

[26:20]  ⁵² 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]  ⁵³ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁵⁴ 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.

[26:1]  ⁵⁵ sn See the note on King Agrippa in 25:13.

[26:1]  ⁵⁶ tn Grk “It is permitted for you.”

[26:1]  ⁵⁷ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁵⁸ tn Or “and began to speak in his own defense.”

[1:13]  ⁵⁹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:13]  ⁶⁰ tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).

[1:13]  ⁶¹ sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.

[1:13]  ⁶² tn The words “were there” are not in the Greek text, but are implied.

[1:14]  ⁶³ sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.

[1:15]  ⁶⁴ tn Grk “And in those days.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:15]  ⁶⁵ tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).

[1:16]  ⁶⁶ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁶⁷ tn Grk “foretold by the mouth of.”

[4:8]  ⁶⁸ tn Or “two-minded” (the same description used in 1:8).

[4:9]  ⁶⁹ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ⁷⁰ tn Grk “let your laughter be turned.”