Expert: Clifford H. Readout, Jr. - 6/9/2007

Question
Hi There

I wonder if you can help me with a question that is really bothering me. I have read a few views on what happened to Judas, and whether he repented to God about betraying Jesus or whether he just repented without turning to God.( Matt 27:3 ) I have cut and pasted the text that is bothering me, I will also post the link incase you are having trouble reading this.  From what I understand it all comes down to the greek words “metanoeo “ and  “metamelomai” It is all very confusing and what worries me is that if Judas did repent in a God way than surely he should have been forgiven – instead of “going to a place on his own”. I can only assume that Judas did not repent and turn to God “metanoeo “ but just repented himself ““metamelomai “ but in which case why is the word “metamelomai “ used in other verses such as;


“>In 2 Cor. 7:8 Paul uses Metamelomai to mean both regret and turning from.
>Notice: He did not repent (turn from) but did repent (regret). The
>distinction is not nearly as clear in Greek as some would like to have it
>be.”

I wonder, if you have time if you could read the following, which I have cut and paste from this site;

http://biblestudy.churches.net/base/JUDAS.TXT

it is the thoughts of Floyd Chappelear that make this all very confusing. Such as the use of "metamelomai" in Matthew 12:29. Would I best just to assume that if Judas had repented in a God sense then the Bible would have used the word “metanoeo” ? Im hoping so. Finally I have tried to do what has been done here but with a Hebrew Lexicon to see what that says about Judas type of repentance and other types of repentance but am struggling, would anyone know if there are any differences in a Hebrew or Aramic translation of the different types of repentance?

Thanks for any time you can give me on this. If you are unable to answer would you be able to direct me to a website that can?

God Bless

David





Tina Meade wrote:
>I keep hearing preachers say that Judas didn't repent.  But the Bible says
>he repented.  He even confessed his sin and gave back the money.  
>
>I know he killed himself and that that was wrong.  But why do people say he
>didn't repent of betraying Jesus?

         Hello Tina.  Tom Edwards here.  I think the answer to
      this is that though Judas "repented himself," it really meant
      nothing more than he "felt remorse," as translated in the NASB.

         As we learn in the Scriptures, even godly sorrow in itself
      is not repentance--but it can lead to it (2 Cor. 8:10).  

         In true Bible repentance, one not only turns from the sin,
      but also turns to God through faith and obedience.  Judas did
      not turn to God--he turned away by taking his own life.

         There are actually two Greek words in the New Testament
      that are both translated as "repent" in the KJV: "metamelomai"
      and "metaneo."  

         This first word means a feeling of care, concern, or
      regret.  It expresses the emotional aspect, and it is the
      word used in Matthew 27:3-5 for saying that Judas "repented
      himself" (KJV) or "felt remorse" (NASB).  To feel "remorse"
      denotes a deep and painful regret for wrongdoing; compunction.

        The second Greek word translated as "repent" is used in
      such verses as Matthew 3:2, "Repent, for the kingdom of heaven
      is at hand"; and also Acts 2:38 and Luke 13:5.  This word means
      more than just regretting or feeling sorry for wrong.  It means
      to change or turn, to go in a new direction, to make "an about-
      face."  It is a word of action.

         So even though Judas felt sorry for his actions and could not
      keep the betrayal money, he did not fully repent in the Bible sense
      of the term because he did not turn back to God.

          Remember, repentance is not merely feeling sorry for sin, nor
      is it merely feeling sorry for sin and turning from that sin; Bible
      repentance also involves a turning to the Lord, and this can only be
      done by obedience to the Gospel.

          Illustration: Luke 15:11-24 (the prodigal son realized the mess
       he was in, wanted out of it, turned from it, and returned to his
       father).

          Consider these verses:

                Isaiah 55:7, "Let the wicked forsake his way,
              and the unrighteous man his thoughts; and let him
              return to the Lord, and He will have compassion
              on him; and to our God, for He will abundantly
              pardon."

                 1 Thes. 1:9, "For they themselves report
              about us what kind of reception we had with you,
              and how you turned to God from idols to serve a
              living and true God,"


                                                         -- Tom
        ___________________________________________________________
   
                                Tom Edwards        
                              713.5 13th Street        
                             Ashland, KY  41101
                               (606) 325-9742                    
                           mailto:tedwards@wwd.net
        ____________________________________________________________

From tedwards@wwd.net Wed Jun 12 16:04:02 1996
Date: Wed, 12 Jun 1996 10:04:20 -0500
From: Tom Edwards <tedwards@wwd.net>
Reply-To: markslist@erc.jscc.cc.tn.us
To: Multiple recipients of list <markslist@erc.jscc.cc.tn.us>
Subject: Re: Re: Did Judas Repent?

Floyd Chappelear wrote:
>I don't know where you got your distinctions in meaning with respect to two
>of the words translated repent, but they won't hold up.  Both terms mean to
>have regret, etc., with a turning.

   Hello Floyd.  Tom Edwards here.  

       I appreciate your comments and will do some more studying on
   these terms; but for now, here's why I lean in the direction I
   do:
   
       I often use Bullinger's Critical Lexicon and Concordance
   to the English and Greek New Testament (Zondervan pub.)  Here's
   what he has to say on p. 638 about these words:

      metanoeo: "to perceive afterwards...hence, to change one's
    mind and purpose.  This change is always for the better, and
    denotes a change of moral thought and reflection; not merely
    to repent of, nor to forsake sin, but to change one's mind and
    apprehensions regarding it; hence, to repent in a moral and
    religious sense, with the feeling of remorse and sorrow....
    (It) denotes to reform, to have a genuine change of heart
    and life from worse to better.

      "(a) Followed by ek, showing a complete change, out of a
     former mode of life, to a new and different life."

       Verses where metanoeo is used: Matt. 3:2; Luke 13:5; Acts
    2:38; 3:19; 17:30 (to name a few).

       metamelomai: "to rue, regret; to have dissatisfaction with
     one's self for what one has done, to change or alter one's
     purpose, have anxiety consequent on a past transaction; to
     have pain of mind, rather than change of mind; and change of
     purpose, rather than change of heart."

       Verses where metamelomai is used: Matt. 21:29,32; 2 Cor. 7:8;
     Heb. 7:21     
   
> Please note Matthew
>21:29 which we would use to prove what repentance truly involves. The Greek
>word there is metamelomai. Vine, a Calvinist I think, tries to make a
>distinction but does so weakly. Other Greek scholars tend not to go out on
>the limb you are on.

         Though verse 29 in the KJV speaks of "repented," it is in
       verse 30 of the NASB.  (It has inverted the order of who would
       and who wouldn't in the parable.)

         In verse 29 of the KJV, we see that not only did he repent,
       but he also "went" to the vineyard--thus, obeying his father's
       order.  

         The NASB (in v. 30) uses the phrase "regretted it" instead of
       "repented."  I believe, therefore, it took this coupling of
       regretting his disobedience and then--doing an about-face--
       and obeying his father's order, to illustrate what Bible
       repentance is.  

          Similarly, it was not just the realization and regret of
       the prodigal son that depicts for us Bible repentance.  It was
       this coupled with his returning to his father that does (Lk. 15).

          You're right that it is "metamelomai" used in Mat. 21:29. The
        five different ways it is translated in the NASB are: "change
        mind (1)," "feel remorse (1)," "felt remorse (1)," "regret (2),"
        and "regretted (1)."          

>Whatever "repented" means in Matthew 21:29, it is the same word in Matt.
>27:3. Strongs says that "the distinction often given between these...does
>not seem to be sustained by usage."

         True, it is the same word--and translated as "felt remorse" in
      the NASB.

         Terms such as "felt remorse" and "regretted" seem to fall short
      of what true Bible repentance is all about--unless they are
      connected with a response to God's will.   And as we know, true
      godly sorrow can lead to this; but many people today might
      feel sorry (metamelomai) for wrongs they have done without having
      turned to the Lord through obedience (e.g., Judas, Matt. 27:3-5).

>In 2 Cor. 7:8 Paul uses Metamelomai to mean both regret and turning from.
>Notice: He did not repent (turn from) but did repent (regret). The
>distinction is not nearly as clear in Greek as some would like to have it
>be.

          In the NASB, this is rendered, "...I do not regret it; though
      I did regret it."  I had taken this to mean that Paul initially
      did regret having to send them such a letter of rebuke; but in
      realizing the good it could do, he did not regret it--for it
      produced in them a godly sorrow that led them to repentance
      ("metanoeo" in vv. 9,10):

                 "...you were made sorrowful to the point
                of repentance."

                 "For the sorrow that is according to the will
                of God produces a repentance without regret...."
                (Incidentally, " without regret" here is from
                "ametameletos.")
                   
>I thought you gave a good response to what your convictions are regarding
>Judas in spite of your flaws with respect to the word metamalomai.
>
>God bless,
>
>Floyd

         Thank you, Floyd.  I hope you don't mind me making your
      private response to me public.  I am not a perfect man, and I
      thought it would be good for others to consider your points.

         I am certainly no Greek scholar, so I am not dogmatic
      in my response--and I'll have to study more on "metamelomai"
      and "metanoeo"--but for now, the above is what I've come up
      with.

         Please feel free to point out any flaws in my above
      reasoning.  I am trying to learn.

         Perhaps there are also others on Mark's List who could shed
      some more light on these Greek words to see if or if not there
      should be a distinction in them as presented by some (including
      me).

         Come on Greek scholars--let's hear it!

                                                      -- Tom  

Answer
Greetings, Dave,

Due to the time constraints i am under, i will probably repeat some of the comments, considerations and arguments in the transcript you included.  I must, of necessity, basically ignore them and give you the answer in my own format.  I am also going to offer to send you my copyrighted study about Repentance if you agree to these conditions:
1. You will honor my copyright by not making copies for others in any form without my prior written agreement.
2. You email me directly at <readout@earthlink.net> so i can send it as an PDF file attachment in my reply.  I will not cut and paste the study into this answer becasue i do not want to forfeit my copyright privileges.
The study is titled, "From Reformation to Repentance," and presents a few revealing factors relative to your questions.

Before I give my answer to the question about Judas, let me deal with the specific questions you have asked, and some comments that require response:

1. You wrote: "In 2 Cor. 7:8 Paul uses Metamelomai to mean both regret and turning from."  This is an interpretation, based neither on the lexical definition of the word or its use in the New Testament. It is a reasonable attempt to make sense of Paul's apparently contradicting comment.  However, whether this interpretation is true or not is mostly irrelevant.  Paul refers to two different times: “I do not repent [Present], though I did repent [Past].” It is most likely meaning that Paul had regrets for sending the Corinthians such a scathing rebuke that caused them to be so sorrowful, but that the results of their sorrowing caused him to regret having previously had the regret.  It is an error to take the verse out of its context.  Paul wrote that the sorrow he caused them by his earlier letter was the result of the godly motivation he received to write it to them, and that the sorrow it caused them led them to the spiritual repentance that is never to be regretted.

2. You wrote: “it is the thoughts of Floyd Chappelear that make this all very confusing. Such as the use of "metamelomai" in Matthew 12:29.”
Matthew 21:29 [sic] is another text which is misapplied to influence the consideration.  There is no other textual evidence which encourages us to confuse the meanings of the two words, and it is an error to make the assumption that this verse is the exception to the rule of the word’s use in Scripture. (I include all of the texts which use each word at the end of this answer.)  Again, the context of Matthew 21:29 must not be ignored. It is not a “spiritual experience” context. Its meaning is clearly that the son regretted and reconsidered his refusal to do what his father had told him to do.

3. You asked, “Would I best just to assume that if Judas had repented in a God sense then the Bible would have used the word ‘metanoeo’ ?”
I do not recommend making assumptions concerning any important issues.  Rather, I think it possible to sort through the details and come to a sound conclusion.  Your challenge is to recognize assumptions when they are offered as arguments, and to prove or disprove them.  That being said, I am willing to say that if the Lord intended us to understand that Judas experienced the spiritual repentance that is a component of salvation, He would have moved Matthew to use metanoeo, and offered us some explanation of why he committed suicide anyway.

4. You asked: “Would anyone know if there are any differences in a Hebrew or Aramaic [sic] translation of the different types of repentance?” and “If you are unable to answer would you be able to direct me to a website that can?”
The easy answer is, “Sure. It is possible for the English reader to discover the facts with little more than a “Strong’s Exhaustive Concordance and Dictionary.”

I’ve picked two verses that show the use of the two primary Hebrew words. Notice in the first the distinction between the words.
 Exodus 13:17 And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent (nacham) when they see war, and they return (shuwb) to Egypt:
 Ezekiel 14:6 Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent (shuwb), and turn (shuwb) yourselves from your idols; and turn away (shuwb) your faces from all your abominations.

The Hebrew word shuwb *generally* relates to the Greek word epistrepho, meaning to turn back to God, both in mind and deed. It is the closest parallel to the meaning of metanoeo.
The Hebrew word nacham *generally* relates to the Greek word metamelomai, meaning to have the regret and reconsideration of an action, without including the actual action of undoing the prior action.

Now, let me give some details specific to Judas Iscariot. Some of these considerations are not generally acknowledged.

1. Judas Iscariot was chosen by the Lord Jesus and given the opportunity to be one of the apostles who would take His truth to the world.
Matthew 10:4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.
Mark 3:19 And Judas Iscariot, which also betrayed him: and they went into an house.
Luke 6:16 And Judas the brother of James, and Judas Iscariot, which also was the traitor.

2. The Lord knew Judas’ heart, just as He knows the hearts of all men.  Notice that Judas already had given himself over to evil by the time of the events in John 6.
John 6:70-71  Jesus answered them, Have not I chosen you twelve, and one of you is a devil?   71 He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.

3. The Lord Jesus appointed Judas to be the treasurer of His ministry, even knowing that Judas was an evil man and a thief. He always gives men the opportunity to repent, be changed by His grace, and become something better than they are.  Nevertheless, after being in the Lord’s company for three and a half years, Judas was still a thief.
John 12:4-6  Then saith one of his disciples, Judas Iscariot, Simon's son, which should betray him, 5 Why was not this ointment sold for three hundred pence, and given to the poor?  6   This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
This raises the questions, What had Judas stolen? When had he stolen it? And from whom had he stolen it?  It seems relatively certain that he had stolen some money from the bag (the coin purse holding the money in the Lord’s treasury).  The text above relates the thievery with the bag Judas carried.  It also establishes the reason why Judas wanted money to put into the bag.  Apparently he had stolen from it, and needed to replace what he had stolen.

4. Judas had given Satan the opportunity not only to influence his thinking and decisions, but to become the power to motivate him.  Notice that the texts define the agreement he made with the chief priests as being a “covenant.” This means it was an agreement made without negotiation, but that demanded certain obligations of both parties.  Judas asked them what they would give him for helping them take Christ into custody.  The scripture records that the priests were glad to make the deal at the price set by Judas.
Matthew 26:14-16 Then one of the twelve, called Judas Iscariot, went unto the chief priests,  15 And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver.  16 And from that time he sought opportunity to betray him.
Mark 14:10-11 And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them. 11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.
Luke 22:3-6 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.  4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them.  5 And they were glad, and covenanted to give him money.  6 And he promised,  and sought opportunity to betray him unto them in the absence of the multitude.

Question: Why did Judas set the price at only thirty pieces of silver? The priests would have given him much more! Of course, that was the price stated in prophecy (Zechariah 11:12-13), but why no more than that? The prophecy reported what would happen, but it did not predestine it to be so.
Perhaps we are given the reason in the story of Judas.  He had been appointed the treasurer of Jesus’ ministry group and carried the money (John 12:6, John 13:29). Notice that Judas was already a thief before he covenanted with the priests. What had he stolen, and from whence had he stolen it? We also know that he, himself, had purchased a piece of property with the proceeds of his iniquity (Acts 1:18-19). This is not the potter’s field purchased by the Chief Priests to be a burial site for strangers who died in Jerusalem (Matthew 27:3-10). It seems more likely that Judas had previously stolen thirty pieces of silver from the bag to buy a piece of property and sought to hide the fact by making this covenant with the priests.
It is apparent that Judas did not expect any actual harm to come to Christ (Matthew 27:3-4). He had seen the Lord Jesus get away from an angry crowd before (Luke 4:28-30; John 7:1, 19, 30, 32, 44-45; John 8:20, 37, 58-59; John 10:31, 39). His story proves the accuracy of the Word of God. Proverbs 28:13 He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy.

5. After Judas had made his covenant with the priests, he was present in the company of Christ during the Lord’s last supper before his crucifixion.  It is significant to notice that the Word of God records that when Jesus told them that one of the disciples would betray Him, that eleven of the disciples asked Him, “Lord, is it I?” but Judas asked Him, “Master, is it I?”  Judas was not committed to the Lordship of Christ, but did accept Him as a “great teacher.”
Matthew 26:21-25 And as they did eat, he said, Verily I say unto you, that one of you shall betray me.  22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?  23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me.  24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.  25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

6. Betrayal was in Judas’ heart. It was there because Judas had given the devil the authority to put it there.
(John 13:2)  the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;
Note: John 13:2 “having now” = ede, “already.”

7. The Middle-Eastern cultures considered eating something immediately after a covenant meal to be a nullification of the covenant. It was a sign saying that you were not satisfied with the terms of the covenant, and needed more before you would fulfill your part of the covenant. This is the significance of Judas taking the sop.  It was symbolic, even if Judas did not think about it, that the covenant of the body and blood of Jesus Christ was not enough to get him to serve the Lord’s purposes.
John 13:24-30 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.  25 He then lying on Jesus’ breast saith unto him, Lord, who is it?  26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. 28 Now no man at the table knew for what intent he spake this unto him. 29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. 30  He then having received the sop went immediately out: and it was night.
John 13:31  Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
Notice that Jesus Christ did not say He was glorified until after Judas left the company.

8. Judas was so full of deceit that he chose an intimate greeting to be the instrument of betrayal. It seems likely that the two questions the Lord asked him was intended to point out that Judas did not need to actually be present to betray Him, and that His presence and method of betrayal was particularly cruel.
Matthew 26:47-50  And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. 48  Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast.  49  And forthwith he came to Jesus, and said, Hail, master; and kissed him. 50  And Jesus said unto him, Friend, wherefore art thou come
Mark 14:43-45  And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders. 44  And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. 45  And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.
Luke 22:47-48  And while he yet spake, behold a multitude, and he that was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. 48  But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?
John 18:2-6  And Judas also, which betrayed him, knew the place: for Jesus ofttimes resorted thither with his disciples. 3  Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons. 4  Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? 5  They answered him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed him, stood with them. 6  As soon then as he had said unto them, I am he, they went backward, and fell to the ground.

9. Did Judas experience the positive change of heart which results in coming back into submission to and fellowship with the Lord?  The text in question limits the significance of the kind of repentance Judas experienced, not only by the choice of word used, but by the amplification of the results of it.  Please include the other texts which speak of Judas’s situation.
Matthew 27:3-5 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself.
Acts 1:16-20 Men and brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.  17 For he was numbered with us, and had obtained part of this ministry.  18 Now this man purchased a field with the reward of iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out.  19 And it was known unto all the dwellers at Jerusalem; insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood.  20 For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his bishoprick let another take.
  Psalms 69:25 Let their habitation be desolate; and let none dwell in their tents.
  Psalms 109:8 Let his days be few; and let another take his office.
Acts 1:25 That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.
What do these verses reveal?
- Suicide is not the result of a repentance that results from godly sorrow.  Judas experienced the sorrow of the world, a regret for his sin, but not a turning away from it unto the Lord.
- Judas was not restored to his position in the presence of the Lord, and is not listed as one of the apostles.
  Acts 1:26 And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles.
  Revelation 21:14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
- Judas went to his own place after he fell to his sin.  Nothing indicates that he was saved.
The Bible tells us the results of that repentance that brings us into fellowship with God again.  Judas exhibited none of them. The spiritual experience of repentance is always a truning from and a turning to.  Judas may have turned from the covenant he made with the chief priests, but he did not turn to God.
2 Corinthians 7:10-11 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death. 11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.


10. Finally, the differences in the two Greek words in your question also reveal that Judas did not experience that which is “saving” repentance, but merely a regret for what he had done.

metame÷llomai metamellomai, met-am-el´-lom-ahee; to care afterwards, i.e. regret:—repent (self).  This word represents nothing of spiritual experience, only a reconsideration of a decision made, and regret for the results of it. It is used in these verses:

Matthew 21:29 He answered and said, I will not: but afterward he repented, and went.
Matthew 21:32 For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.
Matthew 27:3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders,
2 Corinthians 7:8 For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though it were but for a season.
Hebrews 7:21 (For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:)
With a negative article attached
2 Corinthians 7:10 For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

metanoe÷w metanoeo, met-an-o-eh´-o; to think differently or afterwards, i.e. reconsider (morally, feel compunction):—repent.  This is the spiritual experience that brings one to the Lord for salvation. It is used in the following texts:

Matthew 11:20 Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:
Matthew 11:21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
Matthew 12:41 The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
Luke 10:13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
Luke 11:32 The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
2 Corinthians 12:21 And lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
Revelation 2:21 And I gave her space to repent of her fornication; and she repented not.
Revelation 9:20 And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk:
Revelation 9:21 Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts.
Revelation 16:9 And men were scorched with great heat, and blasphemed the name of God, which hath power over these plagues: and they repented not to give him glory.
Revelation 16:11 And blasphemed the God of heaven because of their pains and their sores, and repented not of their deeds.
Matthew 3:2 And saying, Repent ye: for the kingdom of heaven is at hand.
Matthew 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
Mark 1:15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
Mark 6:12 And they went out, and preached that men should repent.
Luke 13:3 I tell you, Nay: but, except ye repent, ye shall all likewise perish.
Luke 13:5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.
Luke 15:7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
Luke 15:10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
Luke 16:30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.
Luke 17:3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
Luke 17:4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
Acts 2:38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.
Acts 3:19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
Acts 8:22 Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee.
Acts 17:30 And the times of this ignorance God winked at; but now commandeth all men every where to repent:
Acts 26:20 But shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judaea, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance.
Revelation 2:5 Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.
Revelation 2:16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.
Revelation 2:22 Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds.
Revelation 3:3 Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.
Revelation 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.

I hope this helps you sort out the sad story of Judas Iscariot.

Yours for Truth,

CR