Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ¹  and placed ²  their hands on them.

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ³  and ⁴  prayed and placed their hands ⁵  on them, they sent them off.

Kisah Para Rasul 14:23

14:23 When they had appointed elders ⁶  for them in the various churches, ⁷  with prayer and fasting ⁸  they entrusted them to the protection ⁹  of the Lord in whom they had believed.

[6:6]  ¹ tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.

[6:6]  sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).

[6:6]  ² tn Or “laid.”

[13:3]  ³ tn The three aorist participles νηστεύσαντες (nhsteusante"), προσευξάμενοι (proseuxamenoi), and ἐπιθέντες (epiqente") are translated as temporal participles. Although they could indicate contemporaneous time when used with an aorist main verb, logically here they are antecedent. On fasting and prayer, see Matt 6:5, 16; Luke 2:37; 5:33; Acts 14:23.

[13:3]  ⁴ tn Normally English style, which uses a coordinating conjunction between only the last two elements of a series of three or more, would call for omission of “and” here. However, since the terms “fasting and prayer” are something of a unit, often linked together, the conjunction has been retained here.

[13:3]  ⁵ sn The placing of hands on Barnabas and Saul (traditionally known as “the laying on of hands”) refers to an act picturing the commission of God and the church for the task at hand.

[14:23]  ⁶ sn Appointed elders. See Acts 20:17.

[14:23]  ⁷ tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.

[14:23]  ⁸ tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.

[14:23]  ⁹ tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.