Bilangan 27:23

27:23 He laid his hands on him and commissioned him, just as the Lord commanded, ¹  by the authority ²  of Moses.

Ulangan 34:9

The Epitaph of Moses

34:9 Now Joshua son of Nun was full of the spirit of wisdom, for Moses had placed his hands on him; ³  and the Israelites listened to him and did just what the Lord had commanded Moses.

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ⁴  and placed ⁵  their hands on them.

Kisah Para Rasul 8:15-19

8:15 These two ⁶  went down and prayed for them so that they would receive the Holy Spirit. 8:16 (For the Spirit ⁷  had not yet come upon ⁸  any of them, but they had only been baptized in the name of the Lord Jesus.) ⁹  8:17 Then Peter and John placed their hands on the Samaritans, ¹⁰  and they received the Holy Spirit. ¹¹ 

8:18 Now Simon, when he saw that the Spirit ¹²  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ¹³  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ¹⁴  and ¹⁵  prayed and placed their hands ¹⁶  on them, they sent them off.

Kisah Para Rasul 19:6

19:6 and when Paul placed ¹⁷  his hands on them, the Holy Spirit came ¹⁸  upon them, and they began to speak ¹⁹  in tongues and to prophesy. ²⁰ 

Kisah Para Rasul 19:1

Disciples of John the Baptist at Ephesus

19:1 While ²¹  Apollos was in Corinth, ²²  Paul went through the inland ²³  regions ²⁴  and came to Ephesus. ²⁵  He ²⁶  found some disciples there ²⁷ 

Titus 1:14

1:14 and not pay attention to Jewish myths ²⁸  and commands of people who reject the truth.

Titus 1:1

Salutation

1:1 From Paul, ²⁹  a slave ³⁰  of God and apostle of Jesus Christ, to further the faith ³¹  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Ibrani 6:2

6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment.

[27:23]  ¹ tn Heb “spoke.”

[27:23]  ² tn Heb “hand.”

[34:9]  ³ sn See Num 27:18.

[6:6]  ⁴ 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]  ⁵ tn Or “laid.”

[8:15]  ⁶ tn Grk “who.” The relative pronoun was replaced by the phrase “these two” and a new sentence was begun in the translation at this point to improve the English style.

[8:16]  ⁷ tn Grk “For he”; the referent (the Spirit) has been specified in the translation for clarity.

[8:16]  ⁸ tn Or “fallen on.”

[8:16]  ⁹ sn This is a parenthetical note by the author.

[8:17]  ¹⁰ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ¹¹ sn They received the Holy Spirit. It is likely this special distribution of the Spirit took place because a key ethnic boundary was being crossed. Here are some of “those far off” of Acts 2:38-40.

[8:18]  ¹² tc Most witnesses (Ì^45,74 A* C D E Ψ 33 1739 Ï latt sy bo) here read “the Holy Spirit” (τὸ πνεῦμα τὸ ἅγιον, to pneuma to {agion), while a few key mss have simply τὸ πνεῦμα (א A^c B sa mae). Although it is possible that some scribes omitted τὸ ἅγιον because of its perceived superfluity (note vv. 15, 17, 19), it is far more likely that others added the adjective out of pious motives.

[8:19]  ¹³ tn Or “ability”; Grk “authority.”

[13:3]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.

[19:6]  ¹⁷ tn Or “laid.”

[19:6]  ¹⁸ sn The coming of the Holy Spirit here is another case where the Spirit comes and prophesy results in Acts (see Acts 2). Paul’s action parallels that of Peter (Acts 8) and not just with Gentiles.

[19:6]  ¹⁹ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ²⁰ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:1]  ²¹ tn Grk “It happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[19:1]  ²² map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[19:1]  ²³ tn Or “interior.”

[19:1]  ²⁴ tn BDAG 92 s.v. ἀνωτερικός has “upper τὰ ἀ. μέρη the upper (i.e. inland) country, the interior Ac 19:1.”

[19:1]  ²⁵ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

[19:1]  ²⁶ tn Grk “and found.” Because of the length of the Greek sentence and the sequencing with the following verse the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[19:1]  ²⁷ tn The word “there” is not in the Greek text but is implied.

[1:14]  ²⁸ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[1:1]  ²⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁰ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³¹ tn Grk “for the faith,” possibly, “in accordance with the faith.”