Repentance

Rev. Bryant J. Williams III

MDiv Northwest Baptist Seminary

1 Introduction
"Repent ye: for the kingdom of heaven is at hand" (Mt. 3:2) is the word of John the Baptist; also of Jesus in
Mt. 4:17. Almost always the commentaries, sermons and "learned" articles spend an inordinate amount of
time and space on the last clause, but almost nothing on the first clause. Mt. 3:8 has "fruit of repentance”;
therefore, it is a result of repentance, not repentance itself. Just what is repentance? I think that it would be
better to start in the Old Testament (hereafter: O.T.) to see how "repentance" is developed. A word of
caution is needed. It is the Hebrew and Greek behind the English word that will be studied in order to
determine its lexical meaning.

2 Old Testament
The O.T. has two words that are translated "repentance, repent, etc." into English: Nacham and Shub.
There are several words that are related in use, but not necessarily meaning repentance, etc.: Azab - to
forsake; yadah: (Hiphil) - praise, laud give thanks; and (Hithpael) - confess; and yada: (Hiphil) - to
acknowledge; and (Qal) - admit, recognize, acknowledge, confess. These will be touched upon at a later
time.

2.1 Nacham
Is translated thirty-eight times as "repent." It is used in two ways: With God and With Man.
2.1.1 Used With God it denotes:
2.1.1.1 Grief or mourning
2.1.1.1.1 Gen 6:6-7
2.1.1.1.2 Judg 2:18
2.1.1.1.3 I Sam 15:11
2.1.1.1.4 II Sam 24:16
2.1.1.1.5 I Chron 21:15
2.1.1.1.6 Ps. 90:13
2.1.1.1.7 Ps. 106:45
2.1.1.1.8 Jer 4:28
2.1.1.1.9 Jer. 20:16
2.1.1.1.10 Jer. 42:10.
2.1.1.2 Relent or hold back from bringing evil or good
2.1.2.1.1 Exod 32:12-14
2.1.2.1.2 Jer 4:28
2.1.2.1.3 Jer. 18:8
2.1.2.1.4 Jer. 26:3, 13, 19
2.1.2.1.5 Ezek 24:14
2.1.2.1.6 Joel 2:13
2.1.2.1.7 Amos 7:3, 6
2.1.2.1.8 Jon. 3:10
2.1.2.1.9 Jon. 4:2
2.1.1.3 Compassion or pity
2.1.3.1.1 Deut 32:36
2.1.3.1.2 Ps. 135:14
2.1.3.1.3 Jer 2:14
2.1.3.1.4 Jer. 15:6
2.1.3.1.5 Zech 8:14
2.1.1.4 Change one's mind (attitude) or reconsider
2.1.1.4.1 I Sam 15:29 (2x)
2.1.1.4.1.1 KJV
"And the Strength of Israel will not lie or repent; for he is not a man (Adam), that he
 should repent."
2.1.1.4.1.2 NIV
"He who is the Glory of Israel does not lie or change his mind; for he is not a man
(Adam), that he should change his mind.
2.1.4.1.2 Context of I Sam 15:29
2.1.4.1.2.1 King Saul had been commanded by God through the prophet Samuel to destroy
the Amalekites leaving nothing alive (15:1-3).
2.1.4.1.2.2 King Saul gathered the Israelite army and attacked the Amalekites destroying all
the men, women and children except for “King Agag, the best of the flock, cattle,
the fatlings, and the lambs, as well as everything else that was of value.” (NET,
15:7-9)
2.1.4.1.2.3 It is interesting that they destroyed all the “despised and worthless” (15:9), but
kept the good stuff aside to offer to the LORD (15:20-21) which He did not
command. King Saul had not obeyed and the LORD told Samuel that He was
removing Saul as King over Israel. (15:10-11)
2.1.4.1.2.4 Samuel was grieved (Nacham) for Saul, because he had anointed Saul in the first
place. Samuel then went down to Gilgal to rebuke Saul for his disobedience and
do what Saul was unable to do: destroy the Amalekites, TOTALLY. (15:12-35)
2.1.4.1.2.5 It is after Samuel has pronounced to Saul of the LORD’s rejection of Saul as
King over Israel, rejects Saul’s pleading to worship the LORD, and is turning to
leave that Saul grabs the edge of Samuel’s robe and it is torn. Samuel then
proceeds to pronounce judgment upon Saul. (15:24-28)
2.1.4.1.2.6 The above quote of I Samuel 15:29 is made as an absolute decree with no
relativity to it. It is unconditional and unalterable. It is such a decree that God is
not about to change His mind. It is easily seen in other contexts that God has
changed His mind in the past and will do so in the future regarding His intentions
to “change His mind” with regards to salvation is clearly seen (Joel 2:13; Jonah
4:2; cf. also, Ex 33:19; 34:6-7). But God will not change His mind when it comes
to the point of no return for an individual or nation that rejects Him, cf. 15:23b.
God “does not lie (shaqar – to deceive, deal falsely, hence, the mental act behind
the actual speaking of the lie which is represented by kazab).” Man does lie.
God is holy. Man is unholy. God is righteous. Man is unrighteous.
2.1.4.1.2.7 The point is made in 15:30-35 when Samuel accedes to Saul’s request to worship
the LORD (after rejecting the invitation earlier in verse 26), while the LORD’s
regret (Nacham) of choosing Saul to be king is emphasized.
2.1.4.1.3 Ps 110:4
2.1.4.1.4 Jer 18:10
2.1.4.1.5 Jon 3:9
2.1.2 Nacham
2.1.2.1 Used with man denotes
2.1.2.1.1 Grief or mourning, Judg 21:6, 15.
2.1.2.1.2 Change one’s mind, Exod 13:17.
2.1.2.1.3 To be sorry for sin or confession
2.1.2.1.4 Job 42:6 "Wherefore I abhor myself, and repent in dust and ashes."
2.1.2.1.5 Num 23:19
2.1.2.1.5.1 KJV
"God is not a man, that he should lie; neither the son of man, that he should repent."
2.1.2.1.5.2 NIV
"God is not a man, that he should lie; nor a son of man, that he should change his
mind."
2.1.2.1.5.3 Own
"God is not a man (Ish), that he should lie (kazab – to lie; the actual speaking of
falsehood or untruth); nor a son of man (ben-Adam), that he should confess sin (sorry for
sin).”
2.1.2.1.5.4 The entire thrust of the passage is that God is not like a man to say one thing and
do another. God will not deceive. He will speak the truth at all times. Thus, even Balaam
 could not change the words of God.

2.2 Conclusion
Similarities between both uses of Nacham are of grief or mourn and to change one's mind, but the
differences are striking. God is seen as one who shows compassion or pity; man is not; (which explains why
the majority of Nacham's uses refers to God repenting, not man). Man is shown to need to confess or be
sorry for sin, GOD IS NOT! This is especially true when Num 23:19 and I Sam 15:29 are set side by side.
Each passage places emphasis on God being NOT man (Numbers uses Ish and ben-Adam; I Sam uses
Adam); that man needs to confess sin (i.e., repent). The additional emphasis that man is a liar, therefore a
sinner and needs to repent, only more openly shows the contrast between God, the Holy One, and Man the
Sinner.

2.3 Shub
This is the second word used in the O.T. It used in primarily two spheres: the physical and the spiritual. The
physical sphere actually speaks of a person turning around in the sense of changing the direction a person
was traveling, i.e., changed from going North to going South. There are many references to this use, but it is
in the spiritual sphere (borrowing from the physical) that is important. It is used in two ways.
2.3.1 Conversion.
2.3.1.1 to bring back; refresh
Ps 19:7- "The law of the LORD is perfect, converting the soul (NIV- reviving)."
2.3.1.2 to turn back, converted
Ps 51:13- "and sinners shall be converted unto thee."
2.3.2 Repent:
To turn back, return, change of heart or mind (attitude).
2.3.2.1 I Kings 8:47
"And repent and make supplication."
2.3.2.2 Ezek 14:6
"Repent, and turn (yourselves) from your idols" (2x).
2.3.2.3 Ezek 18:30, 32
"Repent, and turn (yourselves) from all your transgressions...wherefore turn (yourselves), and live
(NIV-repent) ye.”
2.3.2.4. Cf. also Deut 30:2; I Kings 8:35; Isa 19:22; 44:22; Jer 3:12, 22 (2x); 4:1(2x); 5:3; 15:19;
18:11; 35:15; 36:3, 7; Hos 6:1; 14:1-2; Amos 4:6, 8-11; and Mal 3:7.

2.4 Conclusion
The use of shub to mean repentance is the thought of a man's return to the original hope that God granted to
mankind: to the redemptive covenant, with its condition of submission to God and with a renunciation of all
that fails to correspond to His will. Thus, repentance is the ceasing from all natural confidence in one's own
strength and power; a renunciation of all trust in human support and assistance, and the turning away from
all wickedness (Ezek 33:19) and a turning towards YHWH (Mal 3:7), cf. also II Chron 7:14. This
repentance or turning towards God is a gift of God (Jer 31:18-20; Ps. 80:3, 7, 19). Isa 55:6-7 gives us an
example of the call of repentance with its promise of pardon and salvation.

3 Septuagint (LXX)

3.1 Introduction
The Septuagint is vitally important in the understanding of repentance. The understanding of the translators
of particular passages or words became pivotal in the New Testament (hereafter N.T.). The use of certain
Greek words shows the development of repentance/conversion.

3.2 Used with Nacham

Several words are used to translate Nacham.

3.2.1 Enthymeomai
 To reflect, consider: Gen 6:6-7.
3.2.2 Parakaleo (& paraklasis)
To comfort: Dt 32:36; Judg 2:18; 21:6, 15; I Sam 15:11; II Sam 24:16; Ps 90: 13; 135:14; Hos 13:14.
3.2.3 Metamelomai
To change one's feelings or mind toward someone or something; regret: Exod 13:17; I Sam 15:35; Ps
106:45; 110:4; Jer 20:16; Hos 11:8.
3.2.4 Metanoeo
To repent; to change one's mind or attitude: I Sam 15:29(2x); Jer 4:28; 8:6; 18:8, 10; 38:19 (MT
31:18); Joel 2:13-14; Amos 7:3, 6; Jon 3:9-10; 4:2.
Notice that there is NO consistency in how Nacham is translated. It seems that the LXX had no little
trouble with these two Meta verbs. Meta with verbs for motion and mental activity indicate a change
of the simple verb. Therefore, Meta + noeo = metanoeo: a change of the mind or attitude; and, Meta
+ melomai = metamelomai: a change of feeling towards someone or something. In fact, the Greeks
never thought of a radical change of one’s life as a whole, although some factors to
conversion/repentance were present, but the thought is found elsewhere.

3.3 USED WITH SHUB

Epistrepho and Apostrepho are the primary words used to translate Shub. Classical philosophical
literature used these words of turning towards piety or the divine, thus a change in one's behavior and mind.
While epistrepho has the meaning: to turn towards, to repent; hence, conversion (change of behavior);
anastrepho has the meaning: to turn away from. These two words translate the majority of the 1,050 times
shub is found in the O.T. It should be stressed that most of the uses in the O.T. of these words are primarily
for descriptions of a concrete, physical turning or changing of direction. But when the spiritual aspect of
changing one's direction in life including behavior is stressed it is epistrepho, followed by apostrepho that
is used. This change of direction involves the subject returning or coming back to serve their rightful king,
or a faithless wife returning to her husband, or of those who had been seduced by the baals/ashtoreths
returning to the worship of YHWH, cf. Jer 3:22(2x); 4:1(2x); 5:3; Eze 14:6; 18:30, 32; Amos 4:6, 8-11; and
Mal 3:7; (cf. also use of epistrepho in Ps. 19:7; 51:13). It is variously used with the following meanings:
3.3.1 Jer 18:8, Mal 3:7
Turning from evil to YHWH
3.3.2 II Kings 23:35; Lam 5:21
Individuals and nations returning to YHWH,
3.3.3 Jer 31:18; Lam 5:21
Turning from evil to God is initiated by God.
3.3.3.1 Neh 9:26; Zech 1:4.
By use of the prophets
3.3.3.2 Judges, I & II Sam, and I & II Chronicles.
By use of natural calamities, e.g., drought, flood, etc.
3.3.4 The receiving of benefits by individual (s) or nation (s) that return to YHWH.
3.3.4.1 Forgiveness, Isa 55:7.
3.3.4.2 Remission of Punishment, Jon 3:9-10.
3.3.4.3 Fertility and prosperity, Hos. 14:5ff (MT 13:6ff).
3.3.4.4 Life, Eze 33:14ff.
3.3.5 The prophets, Jeremiah and Ezekiel especially, stressed individual repentance, while the Historical
books stressed national repentance; although one could say that individual repentance was implied in
the latter instance..
3.3.5.1 New Covenant
3.3.5.1.1 Jer 31:31ff
3.3.5.1.2 Eze 11:19
3.3.5.1.3 Eze 18:31
3.3.5.1.4 Eze 36:26f
3.3.5.1.5 Eze 37:14.
3.3.5.2 Messianic Age
3.3.5.2.1 Deut 4:30
3.3.5.2.2 Hos 3:5
3.3.5.2.3 Mal 4:5f (MT 3:23f).
4 NEW TESTAMENT

4.1 INTRODUCTION
Three words are used in the N.T. for repentance/conversion: epistrepho, metamelomai and metanoeo.
Each word carries over from the O.T. The same usage, but the emphasis has changed more in word usage.

4.2 EPISTREPHO
Used about thirty-five times in the N.T. with the same meanings as found in the O.T. The Gospels have it
primarily in the Synoptics especially when quoting or alluding to the O.T., cf. Mt 13:15; Mk 4:12; and Lk
1:17 to Isa 6:10 (Mt and Lk are direct quotations; cf. also Acts 28:27). One-third of the usages are found in
Acts (3:19; 9:25, 40; 11:21; 14:15; 15:19, 36; 16:18; 26:18, 20; 28:27). In fact, Luke uses epistrepho
eighteen of the thirty-five occurrences with the same meanings of both a physical and a spiritual turning
around. Paul uses it only three times.

4.3 METAMELOMAI
Found only six times in the N.T. (Mt 21:29, 32; 27:3; II Cor 7:8 (2x); Heb 7:21 quoting Ps 110:4). It has
retained the meaning of regret or sorrow over someone or something; thus, that of worldly sorrow or grief
(usually with the idea that one is sorry for getting caught rather than a godly sorrow for the sin itself, cf. Mt
27:3, Judas Iscariot; II Cor 7:8). Alpha negative (a + metamelomai = ametamelomai) is found two times
(Rom 2:5; II Cor 7:10); Romans 11:29 has alpha primative "without repentance" = irrevocable.

4.4 METANOEO & METANOIA

These are the words for repentance in the N.T. They are found fifty-six times in the N.T. of which almost
half are found in Lk-Acts (25x) and eleven in Rev (5x in chapter 2 alone). It takes the primary meaning of
the changing of one’s mind. This changing of one’s mind is more of a changing of the person’s way of
thought/attitude (Acts 2:38; 3:19; 8:22; 17:30; et al.).

4.5 Conclusion
The concrete idea of turning around is found, in the sense of changing one’s behavior and direction of life,
is found in the words shub and epistrepho, NOT by metamelomai or metanoeo. Although inward
repentance (metanoeo) and outward repentance (epistrepho) is clearly seen in the N.T., it is the inward
(metanoeo) attitude of repentance that is stressed (O.T. has the outward (shub/epistrepho) behavior
stressed more. There are several reasons for this.
4.5.1 The O.T. use of shub is frequently seen in the prophets as the need of the individual to show that
they had repented.
4.5.2 By N.T. times, the Jews were quite proficient, reference the attack by Jesus on Pharisaic attitudes and
behavior, at showing at least some form of outward sign or appearance of repentance.
4.5.3 Both epistrepho and metanoeo have similar meanings, but epistrepho is broader in its usage for it
includes the element of faith (pistis) and has the implication of an attitude of inward change of
mind/belief/attitude, while metanoeo and pisteuo can stand together and compliment each other.
4.5.3.1 Acts 3:19 and 26:20 have metanoeo and epistrepho together.
4.5.3.1.1 Acts 3:19
“Repent ye therefore, and be converted...” Change your attitude and your behavior.
4.5.3.1.2 Acts 26:20
4.5.3.1.2.1 “But show first unto them... that they should repent and turn to God, and do works
meet for repentance.”
4.5.3.1.2.2 “But proclaim to them... That they should change their attitude (mind) and change
their behavior toward God, and continually practice the works worthy of the
change of attitude (mind).”
4.5.3.1.3 These two verses clearly show the distinctions and similarities of metanoeo and
epistrepho. In fact, both uses are emphasized.
4.5.3.2 Furthermore, metanoeo is that point at which justification and positional sanctification occurs;
while epistrepho, no matter how small the initial change of behavior is at first, is the
beginning of practical sanctification.
 4.5.3.3 The turning around that begins salvation involves the following change of attitude/mind/belief
(metanoeo) of the sinner toward:
4.5.3.3.1 God and Jesus Christ.
4.5.3.3.2 The Things of God.
4.5.3.3.3 The People of God.
4.5.3.3.4 The Word of God.
4.5.3.3.5 The Sinner’s Standing before God.
4.5.3.3.6 The Sacrifice of Christ for the Sinner.
4.5.3.4 This turning around also involves three presuppositions:
4.5.3.4.1 That there is a personal relationship with God understood in personal terms by peoples
and individuals.
4.5.3.4.2 That sin and apostasy disturb and even break this relationship.
4.5.3.4.3 That it involves a turning away from sin/evil and a turning towards God (the rebel
actually returning to God); thereby, having reconciliation taking place (the removal of
the enmity that stands between God and man), cf. I Thessalonians 1:9.
4.5.3.4.4 Metanoeo + cognates are used of the changing of one’s way of thinking and
attitude/belief and corresponds to a person’s justification (there is a corresponding
change in behavior implied) and positional sanctification, while Epistrepho refers to
one’s practical sanctification no matter how small that step maybe (there is a
corresponding change in one's way of thinking implied)..

BIBLIOGRAPHY
Goetzman, Jurgen. “Conversion, Penitence, Repentance, Proselyte, metanoia,” Vol. 1, pp. 357-359, The New
International Dictionary of New Testament Theology. Edited by Colin Brown. Grand Rapids, Michigan: The
Zondervan Corporation, 1975.

Hamilton, Victor P. “Shub,” Vol. 2, pp. 909-910, Theological Wordbook of the Old Testament. Edited by R. Laird
Harris. Chicago: Moody Press, 1980.

Kennedy, Brendan. "Repentance," The Lexham Bible Dictionary, J. D. Berry and L. Wentz, editors, Logos Edition,
Bellingham, WA: Lexham Press, 2012.

Laubach, Fritz. “Conversion, Penitence, Repentance, Proselyte, epistrepho, metamelomai,” Vol. 1, pp. 353 - 357,
The New International Dictionary of New Testament Theology. Edited by Colin Brown. Grand Rapids,
Michigan: The Zondervan Corporation, 1975.

Moulton, W. F. and A. S. Geden, Editors. A Concordance to the Greek Testament: According to the Texts of Westcott
and Hort, Tischendorff and the English Revisers. Fifth Edition, Revised by H. K. Moulton. Edinburgh: T & T
Clark LTD, 1975.

Richardson, Alan, “Repent,” pp. 190-191, in A Theological Word Book of the Bible, ed. Alan Richardson, London:
SCM, 1980.

Unger, Merrill F. and William White, Jr., Editors. Nelson’s Expository Dictionary of the Old Testament Nashville:
Thomas Nelson Publishers, 1980. Articles on “To Repent,” pp. 329 – 331. “To Return,” p. 333.

Wilson, Marvin R. “Nacham,” Vol. 2, pp. 570-571, Theological Wordbook of the Old Testament. Edited by R. Laird
Harris. Chicago: Moody Press, 1980.