Acts 6:6

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

Acts 8:17

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

Acts 13:3

13:3 Then, after they had fasted ⁵  and ⁶  prayed and placed their hands ⁷  on them, they sent them off.

Acts 19:6

19:6 and when Paul placed ⁸  his hands on them, the Holy Spirit came ⁹  upon them, and they began to speak ¹⁰  in tongues and to prophesy. ¹¹ 

Matthew 19:13

Jesus and Little Children

19:13 Then little children were brought to him for him to lay his hands on them and pray. ¹²  But the disciples scolded those who brought them. ¹³ 

Mark 6:5

6:5 He was not able to do a miracle there, except to lay his hands on a few sick people and heal them.

Mark 6:1

Rejection at Nazareth

6:1 Now ¹⁴  Jesus left that place and came to his hometown, ¹⁵  and his disciples followed him.

Mark 4:14

4:14 The sower sows the word.

Mark 5:22

5:22 Then ¹⁶  one of the synagogue rulers, ¹⁷  named Jairus, ¹⁸  came up, and when he saw Jesus, ¹⁹  he fell at his feet.

Mark 5:2

5:2 Just as Jesus ²⁰  was getting out of the boat, a man with an unclean spirit ²¹  came from the tombs and met him. ²² 

Mark 1:6

1:6 John wore a garment made of camel’s hair with a leather belt around his waist, and he ate locusts and wild honey. ²³ 

Hebrews 6:2

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

[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]  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.

[13:3]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ tn Or “laid.”

[19:6]  ⁹ 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]  ¹⁰ tn The imperfect verb ἐλάλουν (elaloun) has been translated as an ingressive imperfect.

[19:6]  ¹¹ tn The imperfect verb ἐπροφήτευον (eprofhteuon) has been translated as an ingressive imperfect.

[19:13]  ¹² tn Grk “so that he would lay his hands on them and pray.”

[19:13]  ¹³ tn Grk “the disciples scolded them.” In the translation the referent has been specified as “those who brought them,” since otherwise the statement could be understood to mean that the disciples scolded the children rather than their parents who brought them.

[6:1]  ¹⁴ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[6:1]  ¹⁵ sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.

[5:22]  ¹⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:22]  ¹⁷ tn That is, “an official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “president of a synagogue” (so BDAG 139 s.v. and L&N 53.93; cf. Luke 8:41).

[5:22]  ¹⁸ tc Codex Bezae (D) and some Itala mss omit the words “named Jairus.” The evidence for the inclusion of the phrase is extremely strong, however. The witnesses in behalf of ὀνόματι ᾿Ιάϊρος (onomati Iairos) include {Ì⁴⁵ א A B C L Ï lat sy co}. The best explanation is that the phrase was accidentally dropped during the transmission of one strand of the Western text.

[5:22]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:2]  ²¹ sn Unclean spirit refers to an evil spirit.

[5:2]  ²² tn Grk “met him from the tombs a man with an unclean spirit.” When this is converted to normal English word order (“a man met him from the tombs with an unclean spirit”) it sounds as if “with an unclean spirit” modifies “the tombs.” Likewise, “a man with an unclean spirit from the tombs met him” implies that the unclean spirit came from the tombs, while the Greek text is clear that it is the man who had the unclean spirit who came from the tombs. To make this clear a second verb, “came,” is supplied in English: “came from the tombs and met him.”

[1:6]  ²³ sn John’s lifestyle was in stark contrast to many of the religious leaders of Jerusalem who lived in relative ease and luxury. While his clothing and diet were indicative of someone who lived in the desert, they also depicted him in his role as God’s prophet (cf. Zech 13:4); his appearance is similar to the Prophet Elijah (2 Kgs 1:8). Locusts and wild honey were a common diet in desert regions and locusts (dried insects) are listed in Lev 11:22 among the “clean” foods.