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 8:17-19

8:17 Then Peter and John placed their hands on the Samaritans, ³  and they received the Holy Spirit. ⁴ 

8:18 Now Simon, when he saw that the Spirit ⁵  was given through the laying on of the apostles’ hands, offered them money, 8:19 saying, “Give me this power ⁶  too, so that everyone I place my hands on may receive the Holy Spirit.”

Kisah Para Rasul 9:17

9:17 So Ananias departed and entered the house, placed ⁷  his hands on Saul ⁸  and said, “Brother Saul, the Lord Jesus, who appeared to you on the road as you came here, ⁹  has sent me so that you may see again and be filled with the Holy Spirit.” ¹⁰ 

Kisah Para Rasul 9:1

The Conversion of Saul

9:1 Meanwhile Saul, still breathing out threats ¹¹  to murder ¹²  the Lord’s disciples, went to the high priest

Titus 1:1-2

Salutation

1:1 From Paul, ¹³  a slave ¹⁴  of God and apostle of Jesus Christ, to further the faith ¹⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ¹⁶ 

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.

[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.”

[8:17]  ³ tn Grk “on them”; the referent (the Samaritans) has been specified in the translation for clarity.

[8:17]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “ability”; Grk “authority.”

[9:17]  ⁷ tn Grk “and placing his hands on Saul, he said.” The participle ἐπιθείς (epiqei") has been translated as a finite verb due to requirements of contemporary English style. For the same reason καί (kai) has not been translated before the participle.

[9:17]  ⁸ tn Grk “on him”; the referent (Saul) has been specified in the translation for clarity.

[9:17]  ⁹ tn Grk “on the road in which you came,” but the relative clause makes for awkward English style, so it was translated as a temporal clause (“as you came here”).

[9:17]  ¹⁰ sn Be filled with the Holy Spirit. Here someone who is not an apostle (Ananias) commissions another person with the Spirit.

[9:1]  ¹¹ tn Or “Saul, making dire threats.”

[9:1]  ¹² tn The expression “breathing out threats and murder” is an idiomatic expression for “making threats to murder” (see L&N 33.293). Although the two terms “threats” and “murder” are syntactically coordinate, the second is semantically subordinate to the first. In other words, the content of the threats is to murder the disciples.

[1:1]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ¹⁶ tn Grk “before eternal ages.”

[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.