The meaning of μετάνοια from three of the major biblical Greek lexicons (BDAG, Louw and Nida and NIDNTTE) citations provided below:
μετανοέω; μετάνοια, ας
f: to change one’s way of life as the result of a complete change of thought and attitude with regard to sin and righteousness — ‘to repent, to change one’s way, repentance.’5
μετανοέω: ἐξελθόντες ἐκήρυξαν ἵνα μετανοῶσιν ‘they went out and preached that the people should repent’ Mk 6:12.
μετάνοια: ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει; ‘do you fail to understand that God is kind because he wants to lead you to repent?’ Ro 2:4.
Though in English a focal component of repent is the sorrow or contrition that a person experiences because of sin, the emphasis in μετανοέω and μετάνοια seems to be more specificaly the total change, both in thought and behavior, with respect to how one should both think and act. Whether the focus is upon attitude or behavior varies somewhat in different contexts. Compare, for example, Lk 3:8, He 6:1, and Ac 26:20.
Louw, Johannes P. and Eugene A. Nida, eds.
Greek-English Lexicon of the New Testament: Based on Semantic Domains. 2d, Accordance electronic ed., version 4.1. New York: United Bible Societies, 1989.
Accordance Link
μετανοέω G3566 (
metanoeō), to change one’s mind, repent, be converted;
μετάνοια G3567 (
metanoia), change of mind, repentance, conversion;
ἀμετανόητος G295 (
ametanoētos), unrepentant, impenitent
Concepts: Conversion; Hard, Hardened; Think
GL Both the vb. μετανοέω and the noun μετάνοια (from the prep. μετά G3552 [“with, after,” but used in compounds to indicate change] and the vb. νοέω G3783 [“to understand, think”]) are attested no later than the 5th cent. BC, but these terms are used infreq. (and the noun rarely) during the class. period; they become more common in the Hel. age (e.g., each is used several times by Polyb.). The word group conveys the idea of thinking differently, and if the change of mind involves the recognition that the previous opinion was false or bad, we get the sense of feeling remorse or regret. In ancient Gk. culture, however, the thought of a radical change in a person’s life as a whole does not seem to play an important role. Thus the Christian concept of conversion is not derived from Gk. thought, and its origin must be sought elsewhere.
JL 1 In the LXX μετάνοια occurs only 7x, and only once in the canonical Heb. books, namely Prov 14:15, which says that, in contrast to the gullible, simpleminded person, πανοῦργος. . . ἔρχεται εἰς μετάνοιαν, lit., “a clever person comes to a change of mind,” i.e., shows thoughtfulness (but even here the Heb. text reads differently). All remaining occurrences are found in the Apoc., where it is used of repentance from sins (Wis 11:23; 12:10, 19; Sir 44:16; Pr Man 8 =
Odes 12.8 [2x]).
The vb. μετανοέω is used 24x (incl. 5x in Jeremiah); although it renders several Heb. terms in isolated cases, it most freq. stands for נחם H5714 niph., and in most instances it is used with ref. to God. Thus we read, in the context of Saul’s punishment, that God οὐκ ἀποστρέψει οὐδὲ μετανοήσει ὅτι οὐχ ὡς ἄνθρωπός ἐστιν τοῦ μετανοῆσαι αὐτός, “will not turn back [Heb. יְשַׁקֵּר, ‘deceive’] or change his mind, for he is not like a human, that he should change his mind” (1 Sam 15:29 NETS [contrast the use of Heb. נחם in 15:11]; cf. also Jer 4:28; Zech 8:14). Elsewhere, however, the point is made that God does change his mind in the sense that, because of his mercy, he relents from bringing judgment on sinful human beings (Jer 18:8; Joel 2:13–14; Amos 7:3, 6; Jonah 3:9–10). In some passages, mainly in the Apoc., human repentance is in view (e.g., Jer 8:6; 31:19 [LXX 38:19]; Wis 5:3; Sir 17:24; 48:15; Pr Man 13 =
Odes 12.13), but the concept of spiritual conversion to God is more commonly expressed with ἐπιστρέφω G2188 (see στρέφω G5138).
2 By contrast, μετάνοια and μετανοέω become the characteristic terms for conversion in later Jewish-Gk. writings. This shift in usage is evident in the refs. from the Apoc. already mentioned and even more so in the Pseud. writings (e.g.,
Sib. Or. 1.129 et al.;
T. Reu. 1.9; 2.1.;
T. Jud. 19.2;
Jos. Asen. 15.6–8). It is striking that the word group is common in Philo (c. 65x) and Jos. (c. 75x), both of whom use the terms mainly to denote repentance of one’s sin (cf. esp. Philo’s extended discussion in
Virt. 175–86; for more detail, see J. Behm in
TDNT 4:991–95). Some have thought that whereas ἐπιστρέφω focuses on the concrete, physical motion implied by the OT use of שׁוּב I H8740 (e.g., going to the temple in Jerusalem, returning to the Holy Land), μετανοέω directs attention to the thought or the will. It would be a mistake, however, to think that this lexical aspect intellectualizes the concept. The term has in view the conversion of the whole person.
NT 1 The noun μετάνοια occurs 22x in the NT, but half of the occurrences are found in Luke-Acts (only 4x in the Pauline corpus, 3x in Hebrews, 2x in Matthew, plus Mark 1:4 and 2 Pet 3:9). The vb. μετανοέω is used 34x, with 14 instances in Luke-Acts and 12 in Revelation (otherwise 5x in Matthew, 2x in Mark, and 1x in Paul [2 Cor 12:21]). The adj. ἀμετανόητος, “unrepentant,” which occurs only in Rom 2:5, is attested only once prior to the NT (
T. Gad 7.5, unless Christian influence lies behind this passage); later the term is often used with a different sense, “not to be regretted, unchangeable” (e.g., Lucian
Abdic. 11).
2 The closest link with the prophetic call is undoubtedly found in the ministry of John the Baptist, who called the people to a “baptism of repentance for the forgiveness of sins” (Mark 1:4 par. Luke 3:3; cf. Matt 3:2, 11; Acts 13:24; 19:4) and to produce its corresponding fruit, i.e., to show the genuineness of their repentance through their conduct (Matt 3:8 par. Luke 3:8). But whereas the motivation for repentance in the OT was linked with the past—characterized by social unrighteousness and idolatry—for John it was that “the kingdom of heaven has come near” (Matt 3:2). Those wishing to escape judgment (cf. 3:10) must repent, so that their whole lives may be changed and brought into a new relationship with God.
3 According to the Synoptics, the preaching of Jesus was virtually identical to that of the Baptist: “Repent, for the kingdom of heaven has come near” (Matt 4:17; cf. Mark 1:15). The clear difference between them, however, was that Jesus did not, as did John, look for one to follow him (Matt 3:11 par.). He saw in his own coming the beginning of God’s decisive work (11:6; Luke 11:20; 17:21)—hence the woes addressed to the towns that were not ready to repent (Matt 11:20–24 par.). That is why the inhabitants of Nineveh will find it better in the day of judgment than will the contemporaries of Jesus. The former “repented at the preaching of Jonah, and now something greater than Jonah is here” (12:41 par.). Thus repentance is viewed in terms of commitment to a person; the call to repentance becomes a call to discipleship. So repentance, faith, and discipleship are different aspects of the same thing (Mark 1:15, “Repent and believe”).
According to Luke 5:32, Jesus stated that he had come (ἐλήλυθα) to call the sinners, not the righteous, εἰς μετάνοιαν, “to repentance” (the par. in Matt 9:9 and Mark 3:13 do not incl. this phrase). Because God has turned to sinners through the coming of Jesus, sinners may and should turn to God. Hence conversion and repentance are accompanied by joy, for they mean the opening up of life for the one who has turned. The parables in Luke 15 bear testimony to the joy of God over the sinner who repents and calls on others to share it (cf. 15:7, 10). God’s gift to people in their conversion is life. When the parable of the prodigal son pictures conversion as a return to the Father, it can be said of the one who has repented, “this son of mine was dead and is alive again; he was lost and is found” (15:24; cf. v. 32).
One should keep in mind that there are many passages in the Gospels where the terms μετάνοια and μετανοέω do not appear, but in which the thought of repentance is clearly present. For instance, “Truly I tell you, unless you change [στραφῆτε] and become like little children, you will never enter the kingdom of heaven” (Matt 18:3); if we wish to become Jesus’ disciples, we must be willing to “let go” (ἀποτάσσω G698) of all our possessions (Luke 14:33). These and other statements help us to see to what extent Jesus’ message was determined by the call to repent in the light of God’s sovereign rule, which he himself had brought in.
4 Primitive Christian preaching continued the call for repentance (cf. Mark 6:12 and the sermons in Acts). This missionary preaching linked with the call for repentance all the elements we have already met: the call to faith (Acts 20:21; 26:18; 19:4) and to be baptized (2:38), the promise of forgiveness of sins (Luke 24:47; Acts 3:19; 5:31), and the assurance of life and salvation (11:18; 2 Cor 7:9–10). Conversion is turning from evil (Acts 8:22; 2 Cor 12:21; Rev 2:21–22) to God (Acts 20:21; 26:20; Rev 16:9). In Acts 3:19 and 26:20 μετανοέω and ἐπιστρέφω are placed side by side as equivalent terms, though in these cases the former may focus on the abandonment of evil and the latter on the turning to God.
5 The fact that this word group occurs rarely in the Pauline writings and not at all in the Johannine corpus (apart from Revelation) does not mean that the idea of conversion is not present in them, but only that in the meantime a more specialized terminology had developed. Both Paul and John convey the idea of conversion by highlighting faith. Paul speaks of faith as being in Christ, as the dying and rising of a person with Christ, as the new creation, as putting on a new self. The Johannine lit. represents the new life in Christ as new birth, as a passing from death to life and from darkness to light, or as the victory of truth over falsehood, and of love over hate.
6 The early church soon began to consider whether it might be poss. for someone to turn repeatedly to God. The question arose from experiences in their missionary activity and from certain elements in their tradition; e.g., after Peter had long been following Jesus he was told, “when you have turned back . . .” (Luke 22:32, where ἐπιστρέφω is used). Some believe that the writer of Hebrews took the matter to its logical conclusion; they see Heb 6:1–8 as rejecting the possibility of a second repentance. In any case, the passage is intended to stress the absoluteness of conversion over against a form of Christian faith that was lapsing into apathy. Elsewhere the writer suggests that conversion was not just an independent human act but that God must give a “chance to repent” (12:17 NRSV; μετανοίας τόπον, lit., “a place of repentance”). A person who sins deliberately, i.e., defiantly, after receiving enlightenment incurs God’s judgment (6:8; 10:26–27). Such a heavy emphasis on the finality of conversion does not exclude God’s all-embracing desire to save. He is patient, “not wanting anyone to perish, but everyone to come to repentance” (2 Pet 3:9). Rather it stresses the absoluteness of his mercy: God saves completely and finally.
Silva, Moisés, ed.
The New International Dictionary of New Testament Theology and Exegesis. 2nd; Accordance electronic ed., version 1.3. Grand Rapids: Zondervan, 2014.
Accordance Link
μετάνοια, ας, ἡ (μετανοέω) prim. ‘a change of mind’ (Thu. 3, 36, 4; Polyb. 4, 66, 7; Appian, Mithrid. 16 §57; pap [s. New Docs 4, 160; Spicq II 475, 17]; TestSol 12:3 C; JosAs, ApcSed; ApcMos 32; Jos., C. Ap. 1, 274, Ant. 16, 125; Just., Tat.), also w. the nuance of ‘remorse’ (as regret for shortcomings and errors: Batr. 69; Lycon the Peripatetic [III BC], fgm. 23 Wehrli [in Diog. L. 5, 66]; Polyb. 18, 33, 7; Stoic. III 147, ln. 21f; Cebes 10, 4; 11, 1; Plut., Mor. 56a; 68f; 961d, Alex. 11, 4, Mar. 10, 4; 39, 3; Chariton 1, 3, 7; Appian, Liby. 52 §225; 102 §482; 116 §553; M. Ant. 8, 10; Ps.-Lucian, Calumn. 5; Jos., Ant. 13, 314. Of the ‘remorse’ of Sophia Iren. 1, 3, 1 [Harv. I 24, 7]); in our lit. w. focus on the need of change in view of responsibility to deity (cp. Hierocles 14, 451; Sir 44:16; Wsd 12:10, 19; Prayer of Manasseh [=Odes 12] 8; Philo, Det. Pot. Ins. 96, Spec. Leg. 1, 58, Virt. 175ff [περὶ μετανοίας] al.; EpArist 188; Jos., Ant. 9, 176; TestReub 2:1; TestJud 19:2; TestGad 5:7f; JosAs 15:6ff; 16:7; ApcSed prol.: περὶ ἀγάπης καὶ περὶ μ.; 14:3 ἐν μετανοίαις; SibOr 1, 129; 168; Iren. 1, 21, 2 [Harv. 182, 7]; Orig., C. Cels. 7, 57, 3f; Did., Gen. 97, 15)
repentance, turning about, conversion; as a turning away μετάνοια ἀπὸ νεκρῶν ἔργων
turning away from dead works Hb 6:1. Mostly of the positive side of repentance, as the beginning of a new relationship with God: ἡ εἰς θεὸυ μ.
repentance that leads to God Ac 20:21. ἄξια τῆς μετανοίας ἔργα
deeds that are consistent with repentance 26:20. Also καρπὸν ἄξιον τῆς μ. Mt 3:8; cp. Lk 3:8. βαπτίζειν εἰς μ.
baptize for repentance Mt 3:11 (s. βαπτίζω 2a; also εἰς 10a). βάπτισμα μετανοίας Mk 1:4; Lk 3:3; cp. Ac 13:24; 19:4 (alt. λουτροῦ . . . τῆς μ. Just., D. 14, 1) χρείαν ἔχειν μετανοίας
need repentance or
conversion Lk 15:7. κηρύσσειν μ. εἰς ἄφεσιν ἁμαρτιῶν
preach repentance that leads to the forgiveness of sins 24:47 (μετάνοιαν καὶ ἄφεσιν ἁμαρτιῶν διὰ . . . λουτροῦ παλλιγγενεσίας Theoph. Ant. 2, 16 [p. 140. 8f]); cp. 1 Cl 7:6. ἔχειν καιρὸν μετανοίας
still have time for repentance 2 Cl 8:2. τόπον μετανοίας διδόναι
give an opportunity for repentance (Wsd 12:10; cp. ἵνα μετάνοια δοθῇ Did., Gen. 169, 4; ἀφορμὴν μετανοίας καὶ ἐξομολογήσεως παράσχειν Theoph. Ant. 2, 29 [p. 170, 17]) 1 Cl 7:5. μετανοίας τόπον εὑρίσκειν Hb 12:17 (cp. μετανοίας τόπον ἔχειν Tat. 15:3). διδόναι τινὶ (τὴν) μ. (cp. Wsd 12:19; M. J. Brutus, Ep. 7) Ac 5:31; 11:18; 2 Ti 2:25; B 16:9; cp. Hv 4, 1, 3; Hs 8, 6, 2; 8, 11, 1. τιθέναι τινὶ μετάνοιαν
prescribe repentance for someone Hm 4, 3, 4; cp. 5; καλεῖν τινα εἰς μ. Lk 5:32 (ApcSed 15:2; Just., A I, 15, 7; 90, 7); Mt 9:13 v.l.; Mk 2:17 v.l. (cp. καλοῦνται αὐτοὺς ἐπὶ μ. καὶ διόρθωσιν τῆς ψυχῆς αὐτῶν Orig., C. Cels. 3, 62, 3). περὶ μετανοίας λαλεῖν 1 Cl 8:1. ἀκούσαντες ταύτην τὴν μετάνοιαν
when they heard of this repentance Hs 8, 10, 3; παιδεύεσθαι εἰς μ.
be disciplined so as to repent 1 Cl 57:1. εἰς μ. ἄγειν τινά (EpArist 188; Jos., Ant. 4, 144; cp. Appian, Bell. Civ. 2, 63 §262 θεοῦ σφᾶς ἐπὶ μετάνοιαν ἄγοντος) Ro 2:4; ἀνακαινίζειν εἰς μ. Hb 6:6; χωρῆσαι εἰς μ.
come to repentance 2 Pt 3:9. μετάνοιαν λαμβάνειν
receive repentance (after denying Christ) Hs 9, 26, 6a. μετανοίας μετασχεῖν 1 Cl 8:5. μετάνοιαν ἔχειν
have a possibility of repentance Hm 4, 3, 3; Hs 8, 8, 2. ἐστί τινι μετάνοιαν
have a possibility of repentance Hv 2, 2, 5c; 3, 7, 5; Hs 8, 8, 5; 8, 9, 4a; 9, 19, 1; 9, 20, 4. τινὶ μετάνοιά ἐστι μία
have (only) one possibility of repentance Hm 4, 1, 8; cp. 4, 3, 1. μ. κεῖταί τινι
repentance is ready, available for someone Hs 9, 19, 2f; 9, 22, 4; 9, 26, 6b. ἐπίκειταί τινι 8, 7, 2a. γίνεταί τινι 9, 26, 5; εἰς μάτην ἐστὶν ἡ μ.
is in vain 6, 1, 3. ταχινὴ ὀφείλει εἶναι
must follow quickly 8, 9, 4b. ἡ μ. σύνεσίς ἐστιν μεγάλη
is great understanding Hm 4, 2, 2. μ. καθαρά 12, 3, 2; cp. s 7:6. μ. ἁμαρτίας
rep. for sin 2 Cl 16:4; cp. Hm 4, 3, 3. μ. ζωῆς
rep. that leads to life Hs 6, 2, 3; cp. 8, 6, 6. ἐλπὶς μετανοίας
hope of repentance or
conversion IEph 10:1; Hs 6, 2, 4; 8, 7, 2b; 8, 10, 2. W. πίστις and other Christian virtues 1 Cl 62:2. The ἄγγελος τῆς μ. appears in Hermas as a proclaimer of repentance: v 5:7; Hm 12, 4, 7; 12, 6, 1; Hs 9, 1, 1; 9, 14, 3; 9, 23, 5; 9, 24, 4; λυπεῖσθαι εἰς μ.
feel pain that leads to repentance 2 Cor 7:9, λύπη μετάνοιαν ἐργάζεται (cp. Plut., Mor. 476f) vs. 10.—W. the Christian use of the word in mind Polycarp says ἀμετάθετος ἡμῖν ἡ ἀπὸ τῶν κρειττόνων ἐπὶ τὰ χείρω μετάνοια
for us ‘repentance’ from the better to the worse is impossible MPol 11:1.—WHolladay, The Root Šûbh in the OT, ’58.—TRE VII 446–51; RAC II 105–18.—DELG s.v. νόος. M-M. EDNT. TW. Spicq. Sv.
Bauer, W., F. W. Danker, W. F. Arndt, and F. W. Gingrich, eds.
A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3d, Accordance electronic ed., version 2.4. Chicago
: University of Chicago Press, 2000.
Accordance Link
