INTRODUCTION
Posts 23 and 24 comprise the two posts that report the results of my observation of the text, i.e., Acts 2:37-47. Post 23 reflects my observations of Acts 2:37-39. Post 24 reports my observations of Acts 2:40-47.
The more relevant takeaways from Post 23 are:
(1) Acts 2:37, 39 do not appear to impact one way or the other the validity of the doctrine of baptismal regeneration.
(2) Peter’s command to repent is in the second person plural as are the direct object of his command, the forgiveness of sins, and the receipt of the Holy Spirit.
(3) Peter’s command to be baptized is in the third person singular.
(4) In light of the Jewish view of repentance, the use of the second person implies a more primary importance than the use of the third person so as to establish a hierarchy between the verbs of the second person and third person .
OBSERVATION OF ACTS 2:37
The two-fold reaction by the audience after Peter completed his Pentecost sermon is in Acts 2:37. Acts 2:37 reads in several English translations:
Acts 2:37 (NASB95) – 37 Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, “Brethren, what shall we do?”
Acts 2:37 (NCV) – 37 When the people heard this, they felt guilty and asked Peter and the other apostles, “What shall we do?”
Acts 2:37 (WUESTNT) – 37 Now, having heard this, they were stung to the heart with poignant sorrow. And they said to Peter and the rest of the apostles, What shall we do, men, brothers?
The “this,” which is actually missing from the Greek text, is the substantive content of Peter’s sermon. The audience heard the message and “they were pierced to the heart.” The NASB95 translates the Greek verb katanyssomai as “they were pierced to,” it means, “to experience acute emotional distress, implying both concern and regret—‘to be greatly troubled, to be acutely distressed.’” See Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 318). United Bible Societies. Katanyssomai is in the passive voice which means the audience was acted upon to create their emotional state. The Wuest translation brings out the extreme emotion of Peter’s audience with the language, “they were stung to the heart with poignant sorrow.”
Today, we would say that Peter’s message placed his audience under conviction of their sin and their acute need for salvation. John 16:8–11 (NASB95) teaches that the Holy Spirit is the agent of conviction:
8 “And He, when He comes, will convict the world concerning sin and righteousness and judgment; 9 concerning sin, because they do not believe in Me; 10 and concerning righteousness, because I go to the Father and you no longer see Me; 11 and concerning judgment, because the ruler of this world has been judged.
Acts 2:37 does not support the doctrine of baptismal regeneration.
OBSERVATION OF ACTS 2:38
Introduction
Peter gave his audience the biblical solution to their cry for a solution for their sin by what he said in Acts 2:38–39 (NASB95):
38 Peter said to them, “Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39 “For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.”
The Wuest translation reads [emphasis added]:
And Peter said to them, Have a change of mind, that change of mind being accompanied by abhorrence of and sorrow for your deed, and let each one of you be baptized upon the ground of your confession of belief in the sum total of all that Jesus Christ is in His glorious Person, this baptismal testimony being in relation to the fact that your sins have been put away, and you shall receive the gratuitous gift of the Holy Spirit, for to you is the promise and to your children and to all who are at a distance, as many as the Lord our God shall with a divine summons call to himself.
Nestle-Arndt 28th Edition Greek text reads:
38 Πέτρος δὲ πρὸς αὐτούς· μετανοήσατε, [φησίν] καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος. 39 ὑμῖν γάρ ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσιν τοῖς εἰς μακράν, ὅσους ἂν προσκαλέσηται κύριος ὁ θεὸς ἡμῶν.
This passage comprises two sentences; namely, verse 38 is one sentence and verse 39 is the second sentence.
Outline or Phrasing of Acts 2:38
Outlining or “phrasing” a passage is a good way to better understand the passage. An outline of Acts 2:38 is APPENDIX A. My discussion of Acts 2:38 now follows.
Please appreciate that I know enough NT Greek to know that I do not know NT Greek. This discussion is in more details than usual, but it is an effort to up my exegetical game. I’ve tried my best with the time allowed.
Verse 38 begins with the expression, “Πέτρος δὲ πρὸς αὐτούς” which the NASB95 translates as “Peter said to them.” The translators added “said” and omitted a translation of the Greek conjunction “δὲ.” Here, δὲ is a continuative conjunction used to connect one sentential element to another in a way that is necessary for continuity in Greek but that is often best left untranslated for the sake of translation style. See Lukaszewski, A. L. (2007). The Lexham Syntactic Greek New Testament Glossary. Lexham Press. The continuity appears to be between the cry by Peter’s audience for a solution and his answer to their cry. The word αὐτούς, which the NASB95 translates as “them,” is a 3rd person plural personal pronoun of masculine gender and in the accusative case so it appears to function as a direct object of the implied verb “said.”
Peter began his reply with “μετανοήσατε,” which the NASB95 translates as “repent.” It is a 2nd person plural aorist active imperative verb. According to Louw et al. (Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 509). United Bible Societies), it means:
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.’
There is no argument that the exercise of biblical saving faith includes repentance. As Larkin (Larkin, W. J., Jr. (1995). Acts (Vol. 5, Ac 2:37–41). IVP Academic) writes, repentannce and faith are linked [emphasis added]:
Peter’s invitation is to repent, “do an about face in your life’s orientation and attach yourself to Jesus” (Talbert 1984:16). This turning from sin and turning to Christ is the necessary condition for receiving salvation blessings (Lk 13:3, 5; 15:7; 16:30; 24:47; Acts 3:19; 17:30; 20:21; 26:20). What about faith? It is mentioned in verse 44. John Stott observes, “Repentance and faith involve each other, the turn from sin being impossible without the turn to God, and vice versa” (1990:78).
The next word is the Greek conjunction καὶ, which the NASB95 translates as “and.” It functions as a logical connective which is a conjunction that connects an additional idea or grammatical element (word, phrase, clause) to a previous idea or grammatical element. See Heiser, M. S., & Setterholm, V. M. (2013; 2013). Glossary of Morpho-Syntactic Database Terminology. Lexham Press. The conjunction καὶ connects the verbs μετανοήσατε and βαπτισθήτω.
The NASB95 translates the Greek verb βαπτισθήτω as “be baptized.” It is a 3rd person singular aorist passive imperative verb. Louw et al., supra, at Vol. 1, p. 536 defines it to mean:
to employ water in a religious ceremony designed to symbolize purification and initiation on the basis of repentance—‘to baptize, baptism.’
According to “Little Kittel,”( Kittel, G., Friedrich, G., & Bromiley, G. W. (1985). In Theological Dictionary of the New Testament, Abridged in One Volume (p. 92). W.B. Eerdmans) the Greek verb baptizō has many meanings:
A. The Meaning of báptō and baptízō. báptō, “to dip in or under,” “to dye,” “to immerse,” “to sink,” “to drown,” “to bathe,” “wash.” The NT uses báptō only in the literal sense, e.g., “to dip” (Lk. 16:24), “to dye” (Rev. 19:13), and baptízō only in a cultic sense, mostly “to baptize.”
The next expression is ἕκαστος ὑμῶν, which the NASB95 translates as “each of you.” The word ἕκαστος, which the NASB95 translates as “each” is a nominative singular masculine adjective. The word ὑμῶν, which the NASB95 translates as “of you,” is a 2nd person plural personal pronoun in the genitive case.
There is agreement in person and number between μετανοήσατε and ὑμῶν, and this is not the case with βαπτισθήτω (3rd person singular) and ὑμῶν (2nd person plural). This agreement would appear to link μετανοήσατε and ὑμῶν which is consistent with the observation by Tom Constable (Constable, T. (2003). Tom Constable’s Expository Notes on the Bible (Ac 2:38). Galaxie Software):
Peter called for individual repentance (“each of you,” Gr. second person plural). The Jews thought corporately about their responsibilities as God’s chosen people, but Peter confronted them with their individual responsibility to believe in Jesus.
In light of the distinction between individual and corporate repentance, Luke’s use of the second person plural verb emphasized the individual, rather than the corporate, nature of gospel repentance. The second person refers to the person spoken to and the third person is everything else but the speaker (first person) and the person spoken to (second person). The shift from second person to third person and back to the second person with respect to the expression the forgiveness of your sins appears to have significance as we will see.
Utley (Utley, R. J. (2003). Luke the Historian: The Book of Acts: Vol. Volume 3B (p. 42). Bible Lessons International) discusses the grammatical change [emphasis added]:
“be baptized” This is an AORIST PASSIVE IMPERATIVE (cf. NASB, NKJV). Curtis Vaughan, Acts, has an interesting footnote on p. 28.
“The Greek word for ‘baptized’ is a third person imperative; the word for ‘repent,’ a second person imperative. This change from the more direct second person command to the less direct third person of ‘baptized’ implies that Peter’s basic primary demand is for repentance.”
This follows the preaching emphasis of John the Baptist (cf. Matt. 3:2) and Jesus (cf. Matt. 4:17). Repentance seems to be a spiritual key and baptism is an outward expression of this spiritual change. The New Testament knew nothing of unbaptized believers! To the early church baptism was the public profession of faith. It is the occasion for the public confession of faith in Christ, not the mechanism for salvation! It needs to be remembered that baptism is not mentioned in Peter’s second sermon, though repentance is (cf. 3:19; Luke 24:17).
The New Living Translation (NLT) reflects this agreement when it reads [emphasis added] :
38 Peter replied, “Each of you must repent of your sins and turn to God, and be baptized in the name of Jesus Christ for the forgiveness of your sins. Then you will receive the gift of the Holy Spirit.
Peter set out the baptismal formula of ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ” which the NASB95 translates as “in the name of Jesus Christ.” Faw (Faw, C. E. (1993). Acts (pp. 318–319). Herald Press) discusses the formula:
In Acts, the reliance on the name of Jesus is rather fully developed, especially in the early chapters. Since the name stands for the totality of the risen Lord, the apostles, after being filled with the Holy Spirit, work miracles in the name of Jesus (3:6; 4:10, 17, 30) and testify powerfully in his name (4:17–18; 5:28; 9:27).
A paper entitled “Baptism in Jesus Name” by Danny Brown (link: Baptism In Jesus Name (majordrivecofc.org)) reads [emphasis added]:
“To be baptized resting on the name of Christ would include the idea of doing it on His authority. His name is an index to Him in His revealed character and work. To depend on Him as Jesus is to depend on Him as Savior (Matt 1:21). To depend on him as Christ means to depend on Him as the one anointed by God. He has been anointed to be our prophet, priest and king. In fact, in this very context Peter presented Christ as Lord or ruler. To be baptized resting on His name would include submission to His authority as ruler. Thus we do it by His authority. We are baptized because He is who He is, and in reliance upon Him.” (J. D. Bales, Hub of the Bible, p 218-219
A Jewish commentary (Stern, D. H. (1996). Jewish New Testament Commentary : a companion volume to the Jewish New Testament (electronic ed., Ac 2:38). Jewish New Testament Publications) emphasizes the correlation between “in the name” and the authority of Jesus:
And be immersed (or “baptized”; see Mt 3:1N) on the authority of Yeshua the Messiah (literally, “on/upon the name (Greek onoma) of Yeshua the Messiah”). The command is to absorb completely and accept totally the work, power, authority and person of Yeshua the Messiah; on “onoma” see 3:16N, Mt 28:19N.
There is much dispute about the next word which is the proposition εἰς that the NASB95 translates as “for.” While εἰς has many meanings, there are four more common interpretations. In a lengthy note, the NET Bible (Biblical Studies Press. (2006). The NET Bible First Edition Notes (Ac 2:38). Biblical Studies Press) discusses those interpretations:
84 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn humōn, “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.
Polhill (Polhill, J. B. (1992). Acts (Vol. 26, p. 117). Broadman & Holman Publishers) points out that repentance is the usual connection with the forgiveness of sins:
There is ample evidence in the New Testament, however, that eis can also mean on the ground of, on the basis of, which would indicate the opposite relationship—that the forgiveness of sins is the basis, the grounds for being baptized. Perhaps more significant, however, is that the usual connection of the forgiveness of sins in Luke-Acts is with repentance and not with baptism at all (cf. Luke 24:47; Acts 3:19; 5:31). In fact, in no other passage of Acts is baptism presented as bringing about the forgiveness of sins. If not linked with repentance, forgiveness is connected with faith (cf. 10:43; 13:38f.; 26:18). The dominant idea in 2:38 thus seems to be repentance, with the other elements following. Repentance leads to baptism, the forgiveness of sins, and the gift of the Spirit. The essential response Peter called from the Jewish crowd is the complete turnabout that comprises true repentance, to turn away from their rejection of the Messiah and to call upon his name, receive baptism into his community, and share the gift of the Spirit they had just witnessed so powerfully at work in the Christians at Pentecost.
The next expression reads, “ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν” which the NASB95 translates as “the forgiveness of your sins.” The NASB95 translates the Greek noun (accusative singular feminine) ἄφεσιν as “the forgiveness” and according to Louw et al., supra, at Vol. 1, p. 502, it means:
to remove the guilt resulting from wrongdoing—‘to pardon, to forgive, forgiveness.’ἀφίημιf: ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν ‘forgive us the wrongs that we have done’ Mt 6:12
The NASB95 translates τῶν ἁμαρτιῶν as “of … sins.” It is a combination of an article and a noun (genitive plural feminine). The NASB95 translates ὑμῶν, which is a Greek 2nd person plural personal pronoun in the genitive case, as “your.” There is agreement in person and number between ὑμῶν and μετανοήσατε. There is not agreement in person or number between ὑμῶν and βαπτισθήτω. This appears to make the case for a connection between μετανοήσατε and ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν while there is no such connection between βαπτισθήτω and ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν.
The next word is the copulative conjunction καὶ, which the NASB95 translates as “and.” It functions to bind two words together in a close relationship of logic. See Lukaszewski, Id. Here, καὶ binds together forgiveness of sins and the receipt of the Holy Spirit.
The NASB95 translates the Greek verb λήμψεσθε as “you will receive,” and according to Louw et al., supra, at Vol. 1, p. 571 it means:
to receive or accept an object or benefit for which the initiative rests with the giver, but the focus of attention in the transfer is upon the receiver—‘to receive, receiving, to accept.’
The 2nd person plural verb λήμψεσθε is in the future tense, middle voice and indicative mood. The NASB95 translates τὴν as “the” and it is an article in the accusative singular feminine. The NASB95 translates δωρεὰν as “gift” and it is a noun in accusative singular feminine. The NASB95 translates τοῦ as “the” and this article is in the genitive singular neuter. The NASB95 translates ἁγίου as “Holy” and this adjective is genitive singular neuter. The NASB95 translates πνεύματος as “of … Spirit” and this noun is genitive singular neuter.
One point to note is the agreement in person and number between the following salvation-oriented expressions: (1) “repent,” (2) “each of you,” (3) “the forgiveness of your sins,” and (4) “you will receive the gift of the Holy Spirit.”
OBSERVATION OF ACTS 2:39
Acts 2:39 (NASB95) reads:
39 “For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself.”
In the Wuest translation (WUESTNT), this verse reads:
, for to you is the promise and to your children and to all who are at a distance, as many as the Lord our God shall with a divine summons call to himself.
The promise is the gift of the Holy Spirit. Gangel (Gangel, K. O. (1998). Acts (Vol. 5, p. 30). Broadman & Holman Publishers) writes that the gift is the Holy Spirit:
The gift of the Holy Spirit then became the seal of salvation. To whom is this available? For all whom the Lord our God will call.
The UBS translation handbook (Newman, B. M., & Nida, E. A. (1972). A handbook on the Acts of the Apostles (p. 60). United Bible Societies) agrees:
In the present context God’s promise refers to his promise regarding the Holy Spirit;
Acts 2:39 does not appear to argue for or against the validity of the doctrine of baptismal regeneration.
CONCLUSION
In conclusion, Post 23 reflects my observations of Acts 2:37-39. The more relevant takeaways from Post 23 are:
(1) Acts 2:37, 39 do not appear to impact one way or the other the validity of the doctrine of baptismal regeneration.
(2) The agreement in person and number between the following salvation-oriented expressions: (1) “repent,” (2) “each of you,” (3) “the forgiveness of your sins,” and (4) “you will receive the gift of the Holy Spirit.”
Peter’s command to repent is in the second person plural as are the direct object of his command, the forgiveness of sins, and the receipt of the Holy Spirit.
(3) Peter’s command to be baptized is in the third person singular.
(4) In light of the Jewish view of repentance, the use of the second person implies a more primary importance than the use of the third person so as to establish a hierarchy between the verbs of the second person and third person.
VERY IMPORTANT IF YOU BELIEVE IN BAPTISMAL REGENERATION
Finally, let me quote gotquestions.org (link: https://www.gotquestions.org/baptism-Mark-16-16.html ):
If you believe in baptismal regeneration, you would do well to prayerfully consider whom or what you are really putting your trust in. Is your faith in a physical act (being baptized) or in the finished work of Christ on the cross? Whom or what are you trusting for salvation? Is it the shadow (baptism) or the substance (Jesus Christ)? Our faith must rest in Christ alone. “We have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Ephesians 1:7).
Please read and take to heart what I write in the section entitled “IF YOU ARE NOT A CHRISTIAN.”
IF YOU ARE UNSURE ABOUT YOUR SALVATION
If you are unsure about your salvation, you need to check out my book The Salvation Meter: Biblical Self-Diagnostic Tests to Examine Your Salvation and Spiritual Growth (book link at Xulon Press: https://www.xulonpress.com/bookstore/bookdetail.php?PB_ISBN=9781662828638 ). At Amazon the book link is https://www.amazon.com/Salavation-Meter-Biblical-Self-Diagnostic-Spiritual/dp/1662828632 . I also have a website in which I am updating the content in the book. The link to my website for the book is https://thesalvationmeter.com .
IF YOU ARE NOT A CHRISTIAN
… please (1) read through “God’s Plan of Salvation” so you can understand what God did for you through His only unique Son, Jesus Christ, and (2), from the bottom of your heart, pray the “Sinner’s Prayer” meaning every word. If you do, you will be reconciled to God – saved – through Jesus Christ.
God’s Plan of Salvation
In the beginning, God, who is holy, created the entire universe. As a part of His creative actions, He made humans in His image to know Him. For a while, everything was right between God and our ancestors, Adam and Eve. But Adam sinned, and his sin was passed down to all of humankind whereby we became separated from God. Nothing we could do on our own could bridge that separation so that without God’s intervention, hell would be our eternal destination.
Fortunately for us, in His great love and mercy God provided humankind with the only means of salvation, which is through Jesus Christ who is God’s only unique Son. While retaining His deity, God the Son became a man in Jesus, lived a perfect life, and died on the cross, thus fulfilling the law Himself and taking on Himself the punishment for the sins of all those who would ever repent and trust in Him for their salvation. Jesus rose from the dead, showing that God the Father accepted Christ’s sacrifice and that God’s wrath against us has been exhausted. He now calls us to repent of our sins and trust alone in what Christ did to save us.
If we repent of our sins and completely trust in Christ alone that He died for our sins and rose to life from the dead, we are born again into a new life, an eternal life with God.
Scripture References: Genesis 1:1, 27, 31; Habakkuk 1:13; Genesis 2:7, 18, 21-25; Genesis 3:1-7, 23-24; Isaiah 59:2; Romans 3:19-20, 23; 5:17-19; Ephesians 2:8-9; Romans 6:23; John 14:6; Acts 4:12; 1 Corinthians 15:3; 1 John 4:10; John 3:16-18; Mark 1:15; Romans 1:4; 4:25; John 3:5-8; 1 Peter 1:3.
“Sinner’s Prayer”
Lord, Jesus Christ, the only unique Son of God, thank You for Your free gift of eternal life. I know I’m a sinner who cannot save myself no matter what I do, and I deserve to spend eternity in hell. But, I know that because You loved me so much, You voluntarily died on the cross for me taking my sins upon Yourself, and You physically bodily rose from the grave showing that Your sacrificial death was sufficient payment to give me eternal life in Heaven. I now repent of my sins and trust alone in what You did for my eternal salvation. Please take control of my life as I now receive You as my Lord and Savior. Thank You so much for saving me. I am now Yours forever! (Scripture references: John 1:1-4, 11-14; John 3:16; Romans 6:23; Ephesians 2:8-9; Romans 3:21-26; Isaiah 53:4-6; Mark 1:15; Acts 16:31; Acts 4:12; Romans 10:9-10, 13; 1 Corinthians 15:3-4; John 10:27-29).
Upon your salvation, you must find a spiritually solid Bible-believing church that (1) teaches that the sixty-six books of the Bible are the inspired, inerrant, and infallible Word of God, (2) believes in the doctrine of the Trinity, which means that there is one God who eternally exists as three distinct Persons — the Father, Son, and Holy Spirit – and each Person is fully God, and (3) teaches that salvation is by grace through faith and not by works (e.g., water baptism by immersion).
ONE CAUTIONARY POINT. Please do not make the mistake of thinking that once you become a Christian, your life will become easy. Most likely, it will become more difficult. God’s blessing of salvation and life’s difficulties are not mutually exclusive. Jesus told His disciples, “If the world hates you, remember that it hated me first.” John 15:18 (NLT). Always keep in mind that you have an eternal home in heaven waiting for you per John 14:2–4 (NLT):
2 There is more than enough room in my Father’s home. If this were not so, would I have told you that I am going to prepare a place for you? 3 When everything is ready, I will come and get you, so that you will always be with me where I am. 4 And you know the way to where I am going.”
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APPENDIX A
38 Πέτρος δὲ πρὸς
αὐτούς {them ® pronoun personal 3rd person accusative plural masculine}·
μετανοήσατε, [φησίν] {repent ® verb aorist active imperative 2nd person plural}
καὶ {and}
βαπτισθήτω {be baptized ® verb aorist passive imperative 3rd person singular}
ἕκαστος {each ® adjective nominative singular masculine} ὑμῶν {of you ® pronoun personal 2nd person genitive plural}
ἐπὶ τῷ ὀνόματι {in the name ® noun dative singular neuter} Ἰησοῦ {of Jesus ® noun genitive singular masculine} Χριστοῦ {Christ ® noun genitive singular masculine}
εἰς {for ® preposition}
ἄφεσιν {the forgiveness ® noun accusative singular feminine} τῶν ἁμαρτιῶν {of … sins ® article genitive plural feminine & noun genitive plural feminine} ὑμῶν {your ®pronoun personal 2nd person genitive plural}
καὶ {and}
λήμψεσθε {you will receive ® verb future middle indicative 2nd person plural}
τὴν {the ® article accusative singular feminine} δωρεὰν {gift ® accusative singular feminine} τοῦ.{the ® article genitive singular neuter} ἁγίου {Holy ® adjective genitive singulat neuter} πνεύματος {of … Spirit ® noun genitive singular neuter}.