Daniel 9:24

9:24 “Seventy weeks ¹  have been determined

concerning your people and your holy city

to put an end to ²  rebellion,

to bring sin ³  to completion, ⁴ 

to atone for iniquity,

to bring in perpetual ⁵  righteousness,

to seal up ⁶  the prophetic vision, ⁷ 

and to anoint a most holy place. ⁸ 

Matthew 3:2

3:2 “Repent, ⁹  for the kingdom of heaven is near.”

Matthew 9:13

9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ¹⁰  For I did not come to call the righteous, but sinners.”

Acts 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹¹  in the name of Jesus Christ ¹²  for ¹³  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ¹⁴ 

Acts 3:19

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

Acts 5:31

5:31 God exalted him ¹⁵  to his right hand as Leader ¹⁶  and Savior, to give repentance to Israel and forgiveness of sins. ¹⁷ 

Acts 11:18

11:18 When they heard this, ¹⁸  they ceased their objections ¹⁹  and praised ²⁰  God, saying, “So then, God has granted the repentance ²¹  that leads to life even to the Gentiles.” ²² 

Acts 13:38-39

13:38 Therefore let it be known to you, brothers, that through this one ²³  forgiveness of sins is proclaimed to you, 13:39 and by this one ²⁴  everyone who believes is justified ²⁵  from everything from which the law of Moses could not justify ²⁶  you. ²⁷ 

Acts 13:46

13:46 Both Paul and Barnabas replied courageously, ²⁸  “It was necessary to speak the word of God ²⁹  to you first. Since you reject it and do not consider yourselves worthy ³⁰  of eternal life, we ³¹  are turning to the Gentiles. ³² 

Acts 17:30-31

17:30 Therefore, although God has overlooked ³³  such times of ignorance, ³⁴  he now commands all people ³⁵  everywhere to repent, ³⁶  17:31 because he has set ³⁷  a day on which he is going to judge the world ³⁸  in righteousness, by a man whom he designated, ³⁹  having provided proof to everyone by raising ⁴⁰  him from the dead.”

Acts 20:21

20:21 testifying ⁴¹  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ⁴² 

Acts 26:20

26:20 but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, ⁴³  and to the Gentiles, that they should repent and turn to God, ⁴⁴  performing deeds consistent with ⁴⁵  repentance.

Acts 26:1

Paul Offers His Defense

26:1 So Agrippa ⁴⁶  said to Paul, “You have permission ⁴⁷  to speak for yourself.” Then Paul held out his hand ⁴⁸  and began his defense: ⁴⁹ 

Acts 2:12

2:12 All were astounded and greatly confused, saying to one another, “What does this mean?”

[9:24]  ¹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ² tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ³ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ⁴ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ⁵ tn Or “everlasting.”

[9:24]  ⁶ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ⁷ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ⁸ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[3:2]  ⁹ tn Grk “and saying, ‘Repent.’” The participle λέγων (legwn) at the beginning of v. 2 is redundant in English and has not been translated.

[9:13]  ¹⁰ sn A quotation from Hos 6:6 (see also Matt 12:7).

[2:38]  ¹¹ 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]  ¹² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  ¹³ 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]  ¹⁴ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[5:31]  ¹⁵ tn Grk “This one God exalted” (emphatic).

[5:31]  ¹⁶ tn Or “Founder” (of a movement).

[5:31]  ¹⁷ tn Or “to give repentance and forgiveness of sins to Israel.”

[11:18]  ¹⁸ tn Grk “these things.”

[11:18]  ¹⁹ 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]  ²⁰ tn Or “glorified.”

[11:18]  ²¹ 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]  ²² sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[13:38]  ²³ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ²⁴ sn This one refers here to Jesus.

[13:39]  ²⁵ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ²⁶ tn Or “could not free.”

[13:39]  ²⁷ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[13:46]  ²⁸ tn Grk “Both Paul and Barnabas spoke out courageously and said.” The redundancy is removed in the translation and the verb “replied” is used in keeping with the logical sequence of events. The theme of boldness reappears: Acts 4:24-30; 9:27-28.

[13:46]  ²⁹ tn Grk “It was necessary that the word of God be spoken.” For smoothness and simplicity of English style, the passive construction has been converted to active voice in the translation.

[13:46]  ³⁰ tn Or “and consider yourselves unworthy.”

[13:46]  ³¹ tn Grk “behold, we.” In this context ἰδού (idou) is not easily translated into English.

[13:46]  ³² sn This turning to the Gentiles would be a shocking rebuke to 1st century Jews who thought they alone were the recipients of the promise.

[17:30]  ³³ tn Or “has deliberately paid no attention to.”

[17:30]  ³⁴ tn Or “times when people did not know.”

[17:30]  ³⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ³⁶ 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.

[17:31]  ³⁷ tn Or “fixed.”

[17:31]  ³⁸ sn The world refers to the whole inhabited earth.

[17:31]  ³⁹ tn Or “appointed.” BDAG 723 s.v. ὁρίζω 2.b has “of persons appoint, designate, declare: God judges the world ἐν ἀνδρὶ ᾧ ὥρισεν through a man whom he has appointed Ac 17:31.”

[17:31]  ⁴⁰ tn The participle ἀναστήσας (anasthsa") indicates means here.

[20:21]  ⁴¹ 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.”

[20:21]  ⁴² tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[26:20]  ⁴³ 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]  ⁴⁴ sn That they should repent and turn to God. This is the shortest summary of Paul’s message that he preached.

[26:20]  ⁴⁵ 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]  ⁴⁶ sn See the note on King Agrippa in 25:13.

[26:1]  ⁴⁷ tn Grk “It is permitted for you.”

[26:1]  ⁴⁸ tn Or “extended his hand” (a speaker’s gesture).

[26:1]  ⁴⁹ tn Or “and began to speak in his own defense.”