The Meaning of Acts 2:38 Explained

Acts 2:38

KJV: 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.

YLT: and Peter said unto them, 'Reform, and be baptized each of you on the name of Jesus Christ, to remission of sins, and ye shall receive the gift of the Holy Spirit,

Darby: And Peter said to them, Repent, and be baptised, each one of you, in the name of Jesus Christ, for remission of sins, and ye will receive the gift of the Holy Spirit.

ASV: And Peter'said unto them, Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit.

KJV Reverse Interlinear

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. 

What does Acts 2:38 Mean?

Study Notes

remission (See Scofield " Matthew 26:28 ") .
sins Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

Peter told them what to do. They needed to repent. Repentance involves a change of mind and heart first and secondarily a change of conduct. The Greek word translated repentance (metanoia) literally means a change of outlook (from meta and noeo meaning to reconsider). The Jews had formerly regarded Jesus as less than Messiah and had rejected him. Now they needed to accept Him and embrace Him. John the Baptist and Jesus had previously called for repentance in their audiences ( Matthew 3:2; Matthew 4:17; et al.), and the apostles continued this emphasis, as Luke reported in Acts ( Acts 3:19; Acts 5:31; Acts 8:22; Acts 10:43; Acts 11:18; Acts 13:24; Acts 17:30; Acts 19:4; Acts 20:21; Acts 26:18; Acts 26:20).
"The context of repentance which brings eternal life, and that which Peter preached on the day of Pentecost, is a change of mind about Jesus Christ. Whereas the people who heard him on that day formerly thought of Him as mere Prayer of Manasseh , they were asked to accept Him as Lord (Deity) and Christ (promised Messiah). To do this would bring salvation." [1]
When people speak of repentance they may mean one of two different things. We use this English word in the sense of a conduct change (turning away from sinful practices). We also use it in the sense of a conceptual change (turning away from false ideas previously held). These two meanings also appear in Scripture. This has led to some confusion concerning what a person must do to obtain salvation.
"The Greek verb [2] means "to change one"s mind," but in its Lucan usage it comes very close to the Hebrew verb for repent which literally means "to turn or turn around" (sub).... A change of perspective, involving the total person"s point of view, is called for by this term. In fact, John called for the Israelites to bring forth fruit worthy of repentance ([3] Acts 3:8). This passage is significant for it separates repentance from what it produces, and also expresses a link between repentance and fruit. One leads to the other.
"In summary, Luke saw repentance as a change of perspective that transforms a person"s thinking and approach to life." [3]
If a person just thinks of repentance as turning from sinful practices, repentance becomes a good work that a person does. This kind of repentance is not necessary for salvation for two reasons. First, this is not how the gospel preachers in the New Testament used the word, as one can see from the meaning of the Greek word metanoia (defined above). Second, other Scriptures make it clear that good works, including turning from sin, have no part in justification (e.g, Ephesians 2:8-9). God does not save us because of what we do for Him but because of what He has done for us in Christ. [5]
Repentance by definition is not an act separate from trusting Christ. It is part of the process of believing. A few scholars believe repentence plays no part in salvation but that repentence is a condition for harmonious fellowship with God. [6] This is a minority view, however.
When a person trusts Christ, he or she abandons his or her false notions about the Savior and embraces the truth. The truth is that Jesus Christ is God"s provision for our eternal salvation. When we rest our confidence in Him and the sufficiency of His cross work for us, God gives us eternal life. This is not just giving mental assent to facts that are true. Saving faith does that but also places confidence in Christ rather than in self for salvation. [7]
". . . it needs ever to be insisted on that the faith that justifies is not a mere intellectual process-not simply crediting certain historical facts or doctrinal statements; but it is a faith that springs from a divinely wrought conviction of sin which produces a repentance that is sincere and genuine." [8]
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.
The New Testament uses the word baptism in two ways: Spirit baptism and water baptism. This raises the question of which type Peter was calling for here. In Acts 2:38 "baptism" is probably water baptism, as most commentators point out. A few of them believe that Peter was referring to Spirit baptism in the sense of becoming identified with Christ.
"The baptism of the Spirit which it was our Lord"s prerogative to bestow was, strictly speaking, something that took place once for all on the day of Pentecost when He poured forth "the promise of the Father" on His disciples and thus constituted them the new people of God; baptism in water continued to be the external sign by which individuals who believed the gospel message, repented of their sins, and acknowledged Jesus as Lord, were publicly incorporated into the Spirit-baptized fellowship of the new people of God." [9]
This verse is a major proof text for those who believe that water baptism is essential for salvation. [10] Many people refer to this viewpoint as sacramental theology as contrasted with evangelical theology. It encounters its greatest problem with passages that make the forgiveness of sin, and salvation in general, dependent on nothing but trust in Christ (e.g, Acts 16:31; Acts 10:43; Acts 13:38-39; Acts 26:18; Luke 24:47; John 3:16; John 3:36; Romans 4:1-17; Romans 11:6; Galatians 3:8-9; Ephesians 2:8-9). [11] Peter later promised forgiveness of sins on the basis of faith alone ( Acts 5:31; Acts 10:43; Acts 13:38; Acts 26:18).
"... Christian [12] baptism was an expression of faith and commitment to Jesus as Lord." [13]
What is the relationship of repentance, water baptism, forgiveness, and the gift of the Spirit that this verse brings together? At least three explanations are possible if we rule out the idea that water baptism results in the forgiveness of sins. [3]5
1.One acceptable option is to take the Greek preposition translated "for" (eis) as "because of" or "on the basis of." This is not the usual meaning of the word. The usual meaning is "for" designating aim or purpose. However it clearly means "because of" in some passages (e.g, Matthew 3:11; Matthew 12:41; Mark 1:4). This explanation links forgiveness with baptizing. We could paraphrase this view as follows. "Repent and you will receive the gift of the Spirit. Be baptized because your sins are forgiven." [15]
2.Other interpreters emphasize the correspondence between the number (singular and plural) of the verbs and pronouns in the two parts of the sentence. "Repent" is plural as is "your," and "be baptized" and "you" (in "each of you") are singular.
Repent (second person plural)be baptized (third person singular)each (third person singular) of youfor the forgiveness of your (second person plural) sins
According to this view Peter was saying, "You [3]2 repent for [17] the forgiveness of your sins, and you [3]2 will receive the Spirit." Then he added parenthetically, "And each of you [19] be baptized [20]." This explanation links forgiveness with repentance. [5] This seems to me to be the best explanation.
"Repentance demands the witness of baptism; forgiveness is followed by the gift of the Holy Spirit [22]." [23]
3.A third, less popular, view is that God withheld Spirit baptism from Palestinian converts to Christianity when the church was in its infancy. He did so until they had entered into communion with God by obeying His command to undergo baptism in water ( Acts 2:38; Acts 22:16). Their Christian experience unfolded in this sequence of events: regeneration, water baptism, forgiveness of sins, fellowship with God, Spirit baptism. These Palestinian converts were individuals who had exposure to but had rejected the ministries of both John the Baptist and Jesus. One advocate of this view felt that it accounts best for the instances of Spirit baptism in Acts 2:38; Acts 8:12-17; Acts 19:1-7; and Acts 22:16. He took these occurrences as non-normative Christian experience unique in the early years of Christianity. Acts 10:43-48 reflects normative Christian experience where regeneration, forgiveness, and Spirit baptism take place simultaneously with water baptism following. By the time Paul wrote Romans this later sequence had become normative ( Romans 8:9; cf. 1 Corinthians 12:13). [24]
Baptism in water was common in both Judaism and early Christianity. The Jews baptized themselves for ceremonial cleansing. Gentile converts to Judaism commonly baptized themselves in water publicly as a testimony to their conversion. The apostles evidently took for granted that the person who trusted in Christ would then submit to baptism in water.
". . . the idea of an unbaptized Christian is simply not entertained in [24] NT." [26]
"Since baptism signifies association with the message, group, or person involved in authorizing it [27], baptism in the name of Jesus Christ meant for these people a severing of their ties with Judaism and an association with the messages of Jesus and His people. Baptism was the line of demarcation. Even today for a Jew it is not his profession of Christianity nor his attendance at Christian services nor his acceptance of the New Testament, but his submission to water baptism that definitely and finally excludes him from the Jewish community and marks him off as a Christian." [3]1
Was Peter violating the Lord Jesus" instructions when the apostle told his hearers to be baptized in the name of Jesus Christ alone? Jesus had commanded His disciples to baptize "in the name of the Father and the Son and the Holy Spirit" ( Matthew 28:19). I do not think so. When Jesus gave the Great Commission, He had in view the discipling of the nations: everyone. When evangelizing non-Christians, it was necessary to have them identify with the triune God of Christianity through water baptism. Peter"s audience on the day of Pentecost, however, was Jewish. They needed to identify with the true God too, but identification with Jesus Christ is what Peter stressed since baptism in the name of Jesus would have been a particular problem for Jews. It meant acknowledging Jesus as their God. Jews already accepted the fatherhood of God and the idea that God is a Spirit.
The gift of the Holy Spirit was baptism with the Spirit. The Spirit is the gift. Peter connected reception of the Spirit with repentance. The Holy Spirit immediately baptized those who repented ( Acts 11:15). Their Spirit baptism was not a later "second blessing."
Notice that Peter said nothing in this verse about acknowledging Jesus as Lord in the sense of surrendering completely to His lordship to receive eternal life. Those who contend that submission to the lordship of Christ is essential for salvation must admit that Peter did not make that a requirement here. This would have been the perfect opportunity for him to do so. Peter did not mention submission to the lordship of Christ because he did not believe it was essential for salvation. Admittedly he referred to Jesus as Lord in Acts 2:36, but as I have explained, the context argues for "Lord" meaning God rather than master there. Further discussion of the "lordship salvation" view will follow in these notes.

Context Summary

Acts 2:37-47 - Pentecostal Days
There were no exceptions in Peter's great appeal for repentance. Every one of you! he declared. "But I drove the nails into His hands." Every one of you! he insists. "But I pierced His side." Every one! says the Apostle again. And from this motley crowd arose the primitive Church. Notice that those who had gone deep into sin are not required to serve a long novitiate between forgiveness and the gift of Pentecost. In Acts 2:38 the two are combined. Notice also Acts 2:39. Not only Jews, but far-off Gentiles-nay, as many as God shall call by His inward speech and grace, are welcome to receive the fullness of the Spirit. Have you received it?
The italics, unto them, in Acts 2:41 had better be unto Him. The adding was primarily to Jesus Christ, 2 Corinthians 8:5. From the teaching of the Apostles these new believers stepped up into fellowship with them, because, when we are joined to Christ, we become one with all who are his. They still met in the Temple, standing there as one vast host, and seeing a new significance in the ancient rites. Their homes and daily meals were also raised to a new level; and every day there were additions of those who had experienced Christ's saving power. [source]

Chapter Summary: Acts 2

1  The apostles, filled with the Holy Spirit, and speaking various languages,
12  are admired by some, and derided by others;
14  whom Peter disproves;
37  he baptizes a great number who were converted;
41  who afterwards devoutly and charitably converse together;
43  the apostles working many miracles,
46  and God daily increasing his church

Greek Commentary for Acts 2:38

Repent ye [μετανοησατε]
First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You crucified this Jesus. Now crown him in your hearts as Lord and Christ. This first. [source]
And be baptized every one of you [και βαπτιστητω εκαστος μων]
Rather, “And let each one of you be baptized.” Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed “in the name of Jesus Christ” In accordance with the command of Jesus in Matthew 28:19 No distinction is to be insisted on between εις το ονομα — eis to onoma and εν τωι ονοματι — en tōi onomati with βαπτιζω — baptizō since εις — eis and εν — en are really the same word in origin. In Acts 10:48 εν τωι ονοματι Ιησου Χριστου — en tōi onomati Iēsou Christou occurs, but εις — eis to ονομα — onoma in Acts 8:16; Acts 19:5. The use of ονομα — onoma means in the name or with the authority of one as εις ονομα προπητου — eis onoma prophētou (Matthew 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Matthew 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See note on Matthew 28:19 for discussion of this point. “Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord” (Page). Unto the remission of your sins (eis aphesin tōn hamartiōn hūmōn). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of eis does exist as in 1 Corinthians 2:7 εις απεσιν των αμαρτιων μων — eis doxan hēmōn (for our glory). But then another usage exists which is just as good Greek as the use of εις — eis for aim or purpose. It is seen in Matthew 10:41 in three examples εις δοχαν ημων — eis onoma prophētouεις — dikaiouεις ονομα προπητου δικαιου ματητου — mathētou where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Matthew 12:41 about the preaching of Jonah (εις το κηρυγμα Ιωνα — eis to kērugma Iōna). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koiné{[28928]}š generally (Robertson, Grammar, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. The gift of the Holy Ghost The gift consists (Acts 8:17) in the Holy Spirit (genitive of identification). [source]
Unto the remission of your sins [eis aphesin tōn hamartiōn hūmōn)]
This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of eis does exist as in 1 Corinthians 2:7 εις απεσιν των αμαρτιων μων — eis doxan hēmōn (for our glory). But then another usage exists which is just as good Greek as the use of εις — eis for aim or purpose. It is seen in Matthew 10:41 in three examples εις δοχαν ημων — eis onoma prophētouεις — dikaiouεις ονομα προπητου δικαιου ματητου — mathētou where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Matthew 12:41 about the preaching of Jonah They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koiné{[28928]}š generally (Robertson, Grammar, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. [source]
The gift of the Holy Ghost [την δωρεαν του αγιου πνευματος]
The gift consists (Acts 8:17) in the Holy Spirit (genitive of identification). [source]

Reverse Greek Commentary Search for Acts 2:38

Matthew 28:19 In the name [εἰς τὸ ὄνομα]
Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3, Acts 19:5; 1 Corinthians 1:13, 1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
Matthew 21:29 Repented [μεταμεληθεὶς]
This is a different word from that in Matthew 3:2; Matthew 4:17; μετανοεῖτε , Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage ( μεταμέλεια ) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Matthew 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, μετανοέω , repent, used by John and Jesus in their summons to repentance (Matthew 3:2; Matthew 4:17), occurs thirty-four times, and the noun μετάνοια , repentance (Matthew 3:8, Matthew 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι , as its etymology indicates ( μετά , after, and μέλω , to be an object of care), implies an after-care, as contrasted with the change of mind denoted by μετάνοια . Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)” (Trench). Μεταμέλεια refers chiefly to single acts; μετάνοια denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matthew 3:2; Matthew 4:17; Acts 2:38; Acts 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. “Godly sorrow worketh repentance ( μετάνοιαν ) unto salvation,” a salvation or repentance “which bringeth no regret on thinking of it afterwards” ( ἀμεταμέλητον )There is no occasion for one ever to think better of either his repentance or the salvation in which it issued. [source]
Luke 12:10 A word [λόγον]
Distinguished from blaspheme, which follows. A word against the poor and humble Son of Man might, as Godet observes, have proceeded from a sincerely pious Jew, under the influence of his early education, which taught him to regard Jesus as an enthusiast or even as an impostor. The sin of the Jews was in rejecting and resisting the power of the Spirit of Pentecost. Pardon was offered them there for the sin of crucifying the Lord (see Acts 2:38-40, and compare Acts 3:17-19). [source]
Acts 3:16 Through faith [ἐπὶ τῇ πίστει]
Note the article: the faith which we had; not the cripple's faith, which was not demanded as a condition of his cure. Through faith ( ἐπί ) is rather on account of, or on the basis of. Rev., by. Compare Acts 2:38; and see on Matthew 28:19. [source]
Acts 10:43 Every one that believeth [παντα τον πιστευοντα]
This accusative active participle of general reference with the infinitive in indirect discourse is the usual idiom. Only λαβειν — labein (second aorist active infinitive of λαμβανω — lambanō) is not indirect statement so much as indirect command or arrangement. The prophets bear witness to Jesus Christ to this effect. It is God‘s plan and no race distinctions are drawn. Peter had already said the same thing at Pentecost (Acts 2:38), but now he sees himself that Gentiles do not have to become Jews, but have only to believe in Jesus as Messiah and Judge as foretold by the prophets. It was glorious news to Cornelius and his group. [source]
Acts 10:48 Them to be baptized [αυτους βαπτιστηναι]
Accusative of general reference with the first aorist passive infinitive. In the name of Jesus Christ (εν τωι ονοματι Ιησου Χριστου — en tōi onomati Iēsou Christou). The essential name in Christian baptism as in Acts 2:38; Acts 19:5. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett‘s Commentary. See also chapter on the Baptismal Formula in my The Christ of the Logia). “Golden days” (αυρει διες — aurei dies Bengel) were these for the whole group. [source]
Acts 10:48 In the name of Jesus Christ [εν τωι ονοματι Ιησου Χριστου]
The essential name in Christian baptism as in Acts 2:38; Acts 19:5. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett‘s Commentary. See also chapter on the Baptismal Formula in my The Christ of the Logia). “Golden days” (αυρει διες — aurei dies Bengel) were these for the whole group. [source]
Acts 13:24 Before his coming [προ προσωπου της εισοδου αυτου]
Literally, before the face of his entering in (here act of entrance as 1 Thessalonians 1:9, not the gate as in Hebrews 10:19). See Malachi 3:1 quoted in Matthew 11:10 (Luke 7:27) for this Hebrew phrase and also Luke 1:76. The baptism of repentance (βαπτισμα μετανοιας — baptisma metanoias). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Acts 13:24 The baptism of repentance [βαπτισμα μετανοιας]
Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
Acts 17:30 Overlooked [υπεριδων]
Second aorist active participle of υπεροραω — huperoraō or υπερειδω — hupereidō old verb to see beyond, not to see, to overlook, not “to wink at” of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the lxx in the sense of overlooking or neglecting (Ps 55:1). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom Acts 11:23 we have these words: “Thou overlookest the sins of men to the end they may repent.” But now (τα νυν — ta nun). Accusative of general reference, “as to the now things or situation.” All is changed now that Christ has come with the full knowledge of God. See also Acts 27:22. All everywhere No exceptions anywhere. Repent (μετανοειν — metanoein). Present active infinitive of μετανοεω — metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω — metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
Acts 17:30 All everywhere [παντας πανταχου]
No exceptions anywhere. Repent (μετανοειν — metanoein). Present active infinitive of μετανοεω — metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω — metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
Acts 17:30 Repent [μετανοειν]
Present active infinitive of μετανοεω — metanoeō in indirect command, a permanent command of perpetual force. See note on μετανοεω — metanoeō Acts 2:38 and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life. [source]
Acts 18:25 Taught carefully [εδιδασκεν ακριβως]
Imperfect active, was teaching or inchoative, began teaching, accurately. He taught accurately what he knew, a fine gift for any preacher. Only the baptism of John (μονον το βαπτισμα Ιωανου — monon to baptisma Iōanou). It was a baptism of repentance (marked by repentance) as Paul said (Acts 13:24; Acts 19:4), as Peter said (Acts 2:38) and as the Gospels tell (Mark 1:4, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost. [source]
Acts 18:25 Only the baptism of John [μονον το βαπτισμα Ιωανου]
It was a baptism of repentance (marked by repentance) as Paul said (Acts 13:24; Acts 19:4), as Peter said (Acts 2:38) and as the Gospels tell (Mark 1:4, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost. [source]
Acts 22:16 By baptized [βαπτισαι]
First aorist middle (causative), not passive, Get thyself baptized (Robertson, Grammar, p. 808). Cf. 1 Corinthians 10:2. Submit yourself to baptism. So as to απολουσαι — apolousai Get washed off as in 1 Corinthians 6:11. It is possible, as in Acts 2:38, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul‘s vivid and picturesque language. As in Romans 6:4-6 where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (Acts 22:10). Baptism here pictures the washing away of sins by the blood of Christ. [source]
Acts 3:19 Repent therefore [μετανοησατε ουν]
Peter repeats to this new crowd the command made in Acts 2:38 which see. God‘s purpose and patience call for instant change of attitude on their part. Their guilt does not shut them out if they will turn. [source]
Acts 8:16 Only they had been baptized [μονον δε βαβαπτισμενοι υπηρχον]
Periphrastic past perfect passive of βαπτιζω — baptizō with υπαρχω — huparchō (see Acts 8:9 προυπηρχον — proupērchon), instead of ησαν — ēsan Into the name (εις το ονομα — eis to onoma). Better, in the name (See note on Acts 2:38). [source]
Acts 8:16 Into the name [εις το ονομα]
Better, in the name (See note on Acts 2:38). [source]
Galatians 3:14 That we might receive, etc. []
The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessingis not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13. [source]
2 Thessalonians 3:8 For nought [δωρεὰν]
The word is a noun, meaning a gift. See John 4:10; Acts 2:38; Romans 5:15. The accusative often adverbially as here; as a gift, gratis. Comp. Matthew 10:8; Romans 3:24; Revelation 21:6. [source]

What do the individual words in Acts 2:38 mean?

Peter then to them Repent he declared and be baptized every one of you in the name of Jesus Christ for the forgiveness of the sins you will receive the gift of the Holy Spirit
Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε [φησίν] Καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν λήμψεσθε τὴν δωρεὰν τοῦ Ἁγίου Πνεύματος

Πέτρος  Peter 
Parse: Noun, Nominative Masculine Singular
Root: Πέτρος  
Sense: one of the twelve disciples of Jesus.
Μετανοήσατε  Repent 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: μετανοέω  
Sense: to change one’s mind, i.
[φησίν]  he  declared 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: φημί  
Sense: to make known one’s thoughts, to declare.
βαπτισθήτω  be  baptized 
Parse: Verb, Aorist Imperative Passive, 3rd Person Singular
Root: βαπτίζω  
Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk).
ἕκαστος  every  one 
Parse: Adjective, Nominative Masculine Singular
Root: ἕκαστος  
Sense: each, every.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
ὀνόματι  name 
Parse: Noun, Dative Neuter Singular
Root: ὄνομα  
Sense: name: univ.
Ἰησοῦ  of  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
εἰς  for  the 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
ἄφεσιν  forgiveness 
Parse: Noun, Accusative Feminine Singular
Root: ἄφεσις  
Sense: release from bondage or imprisonment.
τῶν  of  the 
Parse: Article, Genitive Feminine Plural
Root:  
Sense: this, that, these, etc.
ἁμαρτιῶν  sins 
Parse: Noun, Genitive Feminine Plural
Root: ἁμαρτία  
Sense: equivalent to 264.
λήμψεσθε  you  will  receive 
Parse: Verb, Future Indicative Middle, 2nd Person Plural
Root: λαμβάνω  
Sense: to take.
δωρεὰν  gift 
Parse: Noun, Accusative Feminine Singular
Root: δωρεά  
Sense: a gift.
τοῦ  of  the 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
Ἁγίου  Holy 
Parse: Adjective, Genitive Neuter Singular
Root: ἅγιος  
Sense: most holy thing, a saint.
Πνεύματος  Spirit 
Parse: Noun, Genitive Neuter Singular
Root: πνεῦμα  
Sense: a movement of air (a gentle blast.