John 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ¹  lest anything worse happen to you.”

Job 34:31

Job Is Foolish to Rebel

34:31 “Has anyone said to God,

‘I have endured chastisement, ² 

but I will not act wrongly any more.

Proverbs 28:13

28:13 The one who covers ³  his transgressions will not prosper, ⁴ 

but whoever confesses them and forsakes them will find mercy. ⁵ 

Isaiah 1:16-18

1:16 ⁶ Wash! Cleanse yourselves!

Remove your sinful deeds ⁷ 

from my sight.

Stop sinning!

1:17 Learn to do what is right!

Promote justice!

Give the oppressed reason to celebrate! ⁸ 

Take up the cause of the orphan!

Defend the rights of the widow! ⁹ 

1:18 ¹⁰ Come, let’s consider your options,” ¹¹  says the Lord.

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

you can become ¹²  white like snow;

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

you can become ¹³  white like wool. ¹⁴ 

Isaiah 55:6

55:6 Seek the Lord while he makes himself available; ¹⁵ 

call to him while he is nearby!

Ezekiel 18:30-32

18:30 “Therefore I will judge each person according to his conduct, ¹⁶  O house of Israel, declares the sovereign Lord. Repent ¹⁷  and turn from all your wickedness; then it will not be an obstacle leading to iniquity. ¹⁸  18:31 Throw away all your sins you have committed and fashion yourselves a new heart and a new spirit! ¹⁹  Why should you die, O house of Israel? 18:32 For I take no delight in the death of anyone, ²⁰  declares the sovereign Lord. Repent and live!

Matthew 21:28-31

The Parable of the Two Sons

21:28 “What ²¹  do you think? A man had two sons. He went to the first and said, ‘Son, go and work in the vineyard today.’ 21:29 The boy answered, ²²  ‘I will not.’ But later he had a change of heart ²³  and went. 21:30 The father ²⁴  went to the other son and said the same thing. This boy answered, ²⁵  ‘I will, sir,’ but did not go. 21:31 Which of the two did his father’s will?” They said, “The first.” ²⁶  Jesus said to them, “I tell you the truth, ²⁷  tax collectors ²⁸  and prostitutes will go ahead of you into the kingdom of God!

Luke 5:32

5:32 I have not come ²⁹  to call the righteous, but sinners to repentance.” ³⁰ 

Luke 13:3

13:3 No, I tell you! But unless you repent, ³¹  you will all perish as well! ³² 

Luke 13:5

13:5 No, I tell you! But unless you repent ³³  you will all perish as well!” ³⁴ 

Luke 15:7

15:7 I tell you, in the same way there will be more joy in heaven over one sinner ³⁵  who repents than over ninety-nine righteous people ³⁶  who have no need to repent. ³⁷ 

Luke 15:10

15:10 In the same way, I tell you, there is joy in the presence of God’s angels ³⁸  over one sinner who repents.”

Luke 15:32

15:32 It was appropriate ³⁹  to celebrate and be glad, for your brother ⁴⁰  was dead, and is alive; he was lost and is found.’” ⁴¹ 

Romans 2:4

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ⁴²  that God’s kindness leads you to repentance?

Romans 5:20-21

5:20 Now the law came in ⁴³  so that the transgression ⁴⁴  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 5:1

The Expectation of Justification

5:1 ⁴⁵ Therefore, since we have been declared righteous by faith, we have ⁴⁶  peace with God through our Lord Jesus Christ,

Romans 1:15-16

1:15 Thus I am eager ⁴⁷  also to preach the gospel to you who are in Rome. ⁴⁸ 

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ⁴⁹ 

Romans 1:2

1:2 This gospel ⁵⁰  he promised beforehand through his prophets in the holy scriptures,

Romans 3:15

3:15 “Their feet are swift to shed blood,

Revelation 2:21-22

2:21 I ⁵¹  have given her time to repent, but ⁵²  she is not willing to repent of her sexual immorality. 2:22 Look! I am throwing her onto a bed of violent illness, ⁵³  and those who commit adultery with her into terrible suffering, ⁵⁴  unless they repent of her deeds.

[5:14]  ¹ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[34:31]  ² tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

[28:13]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[55:6]  ¹⁵ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[18:30]  ¹⁶ tn Heb “ways.”

[18:30]  ¹⁷ tn The verbs and persons in this verse are plural whereas the individual has been the subject of the chapter.

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

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

[18:32]  ²⁰ tn Heb “the death of the one dying.”

[21:28]  ²¹ tn Here δέ (de) has not been translated.

[21:29]  ²² tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here the referent (“the boy”) has been specified in the translation for clarity.

[21:29]  ²³ tn The Greek text reads here μεταμέλομαι (metamelomai): “to change one’s mind about something, with the probable implication of regret” (L&N 31.59); cf. also BDAG 639 s.v. The idea in this context involves more than just a change of mind, for the son regrets his initial response. The same verb is used in v. 32.

[21:30]  ²⁴ tn “And he”; here δέ (de) has not been translated.

[21:30]  ²⁵ tn Grk “And answering, he said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated. Here the referent (“this boy”) has been specified in the translation for clarity.

[21:31]  ²⁶ 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]  ²⁷ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[21:31]  ²⁸ sn See the note on tax collectors in 5:46.

[5:32]  ²⁹ sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ³⁰ 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.

[13:3]  ³¹ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ³² 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]  ³³ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ³⁴ tn Grk “similarly.”

[15:7]  ³⁵ 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]  ³⁶ tn Here δικαίοις (dikaioi") is an adjective functioning substantivally and has been translated “righteous people.”

[15:7]  ³⁷ tn Or “who do not need to repent”; Grk “who do not have need of repentance.”

[15:10]  ³⁸ 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.

[15:32]  ³⁹ tn Or “necessary.”

[15:32]  ⁴⁰ sn By referring to him as your brother, the father reminded the older brother that the younger brother was part of the family.

[15:32]  ⁴¹ sn The theme he was lost and is found is repeated from v. 24. The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.

[2:4]  ⁴² tn Grk “being unaware.”

[5:20]  ⁴³ tn Grk “slipped in.”

[5:20]  ⁴⁴ tn Or “trespass.”

[5:1]  ⁴⁵ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ⁴⁶ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[1:15]  ⁴⁷ tn Or “willing, ready”; Grk “so my eagerness [is] to preach…” The word πρόθυμος (proqumo", “eager, willing”) is used only elsewhere in the NT in Matt 26:41 = Mark 14:38: “the spirit indeed is willing (πρόθυμος), but the flesh is weak.”

[1:15]  ⁴⁸ map For location see JP4 A1.

[1:16]  ⁴⁹ sn Here the Greek refers to anyone who is not Jewish.

[1:2]  ⁵⁰ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[2:21]  ⁵¹ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ⁵² tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.

[2:22]  ⁵³ tn Grk “onto a bed,” in this context an idiom for severe illness (L&N 23.152).

[2:22]  ⁵⁴ tn Or “into great distress.” The suffering here is not specified as physical or emotional, and could involve persecution.