Is "repentance" a military term?

LSJ:

μετανοέω, perceive afterwards or too late, opp. προνοέω, Epich. [280]; opp. προβουλεύομαι, Democr.66; concur subsequently, τισι BGU747i11 (ii A.D.).

2. change one’s mind or purpose, Pl.Euthd.279c, Men.Epit.72; μ. μὴ οὔτε .. τῶν χαλεπῶν ἔργων ᾖ τὸ .. ἄρχειν change one’s opinion and think that it is not .., X.Cyr.1.1.3.
3. repent, Antipho 2.4.12; ἐν τοῖς ἀνηκέστοις Id.5.91: freq. in LXX and NT, Si.48.15, al.; ἀπὸ τῆς κακίας Act.Ap.8.22; ἐκ τῶν ἔργων Apoc.9.20; ἐπὶ τῇ ἀκαθαρσίᾳ 2Ep.Cor.12.21, cf. OGI751.9 (Amblada, ii B.C.); ἐπί τινι Luc.Salt.84, etc.; περί τινων Plu.Galb.6; τοῖς πεπραγμένοις Id.Agis19: c. part., μ. γενόμενος Ἕλλην Luc.Am.36.
4. c. acc., repent of, τὴν ἄφιξιν J.BJ4.4.5.

M-M:

A few exx. of this important verb can be quoted from our sources—PSI V. 495⁹ (B.C. 258–7) νυνὶ δὲ μετανενόηκεν διὰ τὸ ἐπ[ι]τετιμῆσθαι ὑπὸ κτλ., P Gurob 6³ (B.C. 214) ἐ̣άμπερ μὴ βούλησθε μετανοῆ[σαι—in a broken context, OGIS 751⁹ (ii/B.C.) θεωρῶν οὖν ὑμᾶς μετανενοηκότας τε ἐπὶ τοῖ[ς] προημαρτημένοις (cf. 2 Cor 12:21), BGU III. 747^{i. 11} (A.D. 139) οἰό[μ]ενος με[τ]ανοή[σι]ν (l. μετανοήσειν) ἡμεῖν ἐπῖχό[ν] (l. ἐπεῖχόν) σοι τῷ κυρίῳ δηλῶσαι, P Tebt II. 424⁵ (late iii/A.D.) εἰ μὲν ἐπιμένις σου τῇ ἀπονοίᾳ, συνχέ(= αί)ρω σοι· εἰ δὲ μετανοεῖς, σὺ οἶδας, “if you persist in your folly, I congratulate you; if you repent, you only know” (Edd.), BGU IV. 1024^{iv. 25} (end of iv/A.D.) ὑπὸ γὰ]ρ̣ τοῦ ἐπικιμέν[ου] αὐτῷ ἔρωτος [παρῆλθεν μ]ετανοῶν. In P Lond 89722 (A.D. 84) (= III. p. 207) παρακαλῶι δὲ σὲ εἵνα μὴ μελ̣ανήσης, the editor suggests that for μελ̣ανήσης we may perhaps read μετανήσῃς for μετανοήσῃς. See also Menandrea p. 12⁷² where the verb is used of “change of mind.” Its meaning deepens with Christianity, and in the NT it is more than “repent,” and indicates a complete change of attitude, spiritual and moral, towards God. MGr μετανοιώνω, “repent.”

NIDNTTE:

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 7×, 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 [2×]).

The vb. μετανοέω is used 24× (incl. 5× 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. 65×) and Jos. (c. 75×), 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 22× in the NT, but half of the occurrences are found in Luke-Acts (only 4× in the Pauline corpus, 3× in Hebrews, 2× in Matthew, plus Mark 1:4 and 2 Pet 3:9). The vb. μετανοέω is used 34×, with 14 instances in Luke-Acts and 12 in Revelation (otherwise 5× in Matthew, 2× in Mark, and 1× 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.

Left, righ, left, right....stop! Repent soldiers!

Hahaha nah, I don’t think is a military term. 😂

DAL

I am studying the same term because I recently faced with different meaning than it used to be (from david pawson ,N.T wright....) .So What are your conclusion of the research?

Ronald Quick said:

I've heard preachers say that "repentance" is a military term which means "about-face", but I've searched the Greek word, μετανοέω, in my lexicons none discuss this being a military term.  Also, I have a number of commentaries, yet the only one I can find that says it is a military term is The Teacher's Commentary, which I've never heard of and I don't even know what I purchased to get it in my library.  I've copied the section below, but it doesn't say much about it.

Ronald,

You've had some great input on this issue. I would like to offer you my approach. I sought to determine what the Greek military term for about-face was. What I found may be of interest to you. First, I searched on line and found this

Exeligmos (GR): counter-march. 
Exeligmos Lakoonikos (GR): ‘Laconian counter-march’; manoeuvre in which the file-closer does an about-face on the spot and the file-leader leads his men past the file-closer. 
Exeligmos Makedonikos (GR): ‘Macedonian counter-march’; manoeuvre in which the file-leader does an about-face on the spot and the rear-rankers counter-march to form up behind him.

Following up with a search of Logos and found

ἐξελιγμός, ὁ, countermarching, ἐ. Μακεδονικός, Λακωνικός, Κρητικός, Ascl.Tact.10.13, 14, 15, cf. Arr.Tact.23.2, 3, 4; οἱ ἐπὶ τῶν ἵππων ἐ. Them.Or.1.2b.

Liddell, H. G., Scott, R., Jones, H. S., & McKenzie, R. (1996). A Greek-English lexicon (p. 590). Oxford: Clarendon Press.

The term was also used in astronomy with regards to planetary revolutions. I don't know about your facility with the Greek, but I also found that it is referred to in a Perseus volume called Tactica.

I hope I have contributed positively to the discussion on this interesting topic. Blessings!

Beloved said:

I would like to offer you my approach. I sought to determine what the Greek military term for about-face was. 

What a great methodology! I'll certainly be using this in the future, thank you for sharing.

David Staveley said:

  

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Matt Hamrick said:

It's not a term in the military we use but some soldiers now preaching illustrate it as the about face which is a military term. It's only natural civilian pastor's catch on using the same illustrations. 

Bingo! Maybe that‘s what the preacher did, a comparison with the military term, and it just sounded as if he had said, “Repentance comes from a military term blah, blah, blah...” I think maybe that’s what happened, but then again many preachers just give out information without doing their research properly and double checking it.

DAL

Ronald Quick said:

Also, I have a number of commentaries, yet the only one I can find that says it is a military term is The Teacher's Commentary, which I've never heard of and I don't even know what I purchased to get it in my library.  I've copied the section below, but it doesn't say much about it.

Like Ronald mentions in his post, the Teachers Commentary is the only resource that I could find that claims it is a military term, except for this...

[quote]

1Keh′r—en, v. I. a. to turn; das Schwert in die Scheide —en, to put up the sword into the sheath; eine Sache zum Besten —en, to make the best of a th.; die rauhe Seite heraus —en, to show one’s worst side; das Oberste zu unterst —en, to turn everything upside down. II. r. to turn; sich an einen (etwas) —en, to regard, heed, follow, stick to a p. (a thing); sich zur Buße —en, to become penitent. III. n. (aux. s.) to turn, return; to wheel round; rechts um —t (ench)! right about turn! —t! turn about! wheel! in sich (acc.) —en, to retire into oneself; repent. —t, n.; —t machen, to wheel (Mil.). Comp. —aus, m. concluding dance; clearance, turn out; flogging; end. —reim, m. refrain. —seite, f. reverse side, tail(s) (coll.); draw-back, disadvantage, the reverse of the medal. —wie′der, n. blind alley. —zeite, f. refrain, line recurring at the end of every stanza or part of a stanza.

Karl Breul, “Keh′r—en (1),” Heath’s German-English Dictionary (Boston; New York; Chicago: D. C. Heath & Co., Publishers, 1906), 324.

So a German dictionary says the english word repent is akin to one of their military terms. (if I read this correctly).

This of course does NOT mean that the original Greek or Hebrew words were used as military terms. Just a rogue comment (and NO, I do not understand a lick of German).

Then there is this....  biblical repentance is a change of heart reflected in a change of life.

The "about-face" example might sound cheesy, but the idea probably comes from connecting μετανοέω to the use of שׁוּב, "to turn/return," in the OT (especially the prophets). The OT use of שׁוּב is the most important consideration for understanding the NT authors' use of μετανοέω. 

So repentance is not really a formal "military term," but (1) turning is at the heart of repentance and (2) the concept of turning is used in military talk, too. 

MJ. Smith said:

DAL said:

That’s what I’d go for.  “Scholars” tend to complicate things 😁

Right but ... the forums are intended to be about software and resources AND Christian is unlikely to be able to quote a forum post as a reference. Furthermore, it ignores the issue as to "how" a reader came to the conclusion that is the meaning of "repentance" in scripture. The latter may not be of much interest to the average believer or the congregation of the average preacher but it can be critical for apologetics, polemics, spiritual formation, and academics. Don't knock (or mock) it. I've been reading some world-wide reflections recently which has reminded me how much of what we say is "obvious" is obvious only to a Western reader ... and the Bible was not written by "Westerners" ... they scarcely existed at the time the NT was written.

Maybe that’s the problem.  The Bible is meant for all, but scholars have made the “eastern” and “western” applications/distinctions.  Then you just admitted to no one having the truth and nobody has come to the right conclusion because westerners have their own 😉

DAL

I believe the word repentance itself derives from the Latin paenĭtentĭa. As I understand it, it holds the same meaning as metanoia.

MJ. Smith said:

The same truth is expressed in different ways in different cultures ... a basic principle behind some of the NT controversies. But we've been pulled OT.

Then why even bother to bring up westerners? We have it right and they have it right, it’s just expressed in different ways in different cultures! We’re all right, aren’t we? 😉

DAL

xnman, I agree with your understanding of the word repent as it is translated into the NKJV from the original Greek. Most English translations do translate this word as repent (some use turn, change, or reform etc.). A study of the Greek word used here and elsewhere in the original Greek texts (Logos is very helpful in this regard) does tend to describe an internal change producing external results, as per your example (Acts 26:20, see also Matthew 3:8, 2 Corinthians 12:21, Hebrews 6:1, Revelation 2:5).

xnman said:

we should look to God's word

But which language?  KJV sounds good, and inspired (Holy Spirit guided) too.

I have found the World English Bible (WEB) to be of benefit for me of late, and I am glad that it is now available in Logos. It is a modern update of the American Standard Version (ASV), using the Majority Text for translation. One of the things I like about this translation is that it shares (in footnotes) differences found between the Majority Text, the Textus Receptus, and the Nestle-Aland/United Bible Societies critical text Greek New Testament — the three of these being the source text for a great number of translations of scripture into English. Lacking the original manuscripts from the original writers, being able to compare these texts helps in my study of God’s word.

DAL said:

xnman said:

Then there is this....  biblical repentance is a change of heart reflected in a change of life.

That’s what I’d go for.  “Scholars” tend to complicate things 😁

Oh how how how true this is. It floors me sometimes.