1 Timotius 5:22

5:22 Do not lay hands on anyone ¹  hastily and so identify with the sins of others. ²  Keep yourself pure.

Kisah Para Rasul 6:6

6:6 They stood these men before the apostles, who prayed ³  and placed ⁴  their hands on them.

Kisah Para Rasul 8:17

8:17 Then Peter and John placed their hands on the Samaritans, ⁵  and they received the Holy Spirit. ⁶ 

Kisah Para Rasul 13:3

13:3 Then, after they had fasted ⁷  and ⁸  prayed and placed their hands ⁹  on them, they sent them off.

Kisah Para Rasul 19:6

19:6 and when Paul placed ¹⁰  his hands on them, the Holy Spirit came ¹¹  upon them, and they began to speak ¹²  in tongues and to prophesy. ¹³ 

Kisah Para Rasul 19:2

19:2 and said to them, “Did you receive the Holy Spirit when you believed?” ¹⁴  They replied, ¹⁵  “No, we have not even ¹⁶  heard that there is a Holy Spirit.”

Titus 1:6

1:6 An elder must be blameless, ¹⁷  the husband of one wife, ¹⁸  with faithful children ¹⁹  who cannot be charged with dissipation or rebellion.

[5:22]  ¹ tn In context “laying hands on anyone” refers to ordination or official installation of someone as an elder.

[5:22]  ² tn Grk “and do not share in the sins of others.”

[6:6]  ³ 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]  ⁴ tn Or “laid.”

[8:17]  ⁵ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ⁶ 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.

[13:3]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “laid.”

[19:6]  ¹¹ 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]  ¹² tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ¹³ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:2]  ¹⁴ tn The participle πιστεύσαντες (pisteusante") is taken temporally.

[19:2]  ¹⁵ tn Grk “they [said] to him” (the word “said” is implied in the Greek text).

[19:2]  ¹⁶ tn This use of ἀλλά (alla) is ascensive and involves an ellipsis (BDAG 45 s.v. ἀλλά 3): “No, [not only did we not receive the Spirit,] but also we have not heard that there is a Holy Spirit.” However, this is lengthy and somewhat awkward in English, and the ascensive meaning can be much more easily represented by including the word “even” after the negation. Apparently these disciples were unaware of the provision of the Spirit that is represented in baptism. The language sounds like they did not know about a Holy Spirit, but this seems to be only linguistic shorthand for not knowing about the Spirit’s presence (Luke 3:15-18). The situation is parallel to that of Apollos. Apollos and these disciples represent those who “complete” their transition to messianic faith as Jews.

[1:6]  ¹⁷ tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.

[1:6]  ¹⁸ tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.

[1:6]  ¹⁹ tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.