Numbers 3:45

3:45 “Take the Levites instead of all the firstborn males among the Israelites, and the livestock of the Levites instead of their livestock. And the Levites will be mine. I am the Lord.

Leviticus 1:4

1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement ¹  on his behalf.

Acts 6:6

6:6 They stood these men before the apostles, who prayed ²  and placed ³  their hands on them.

Acts 13:2-3

13:2 While they were serving ⁴  the Lord and fasting, the Holy Spirit said, “Set apart ⁵  for me Barnabas and Saul for the work to which I have called them.” 13:3 Then, after they had fasted ⁶  and ⁷  prayed and placed their hands ⁸  on them, they sent them off.

Acts 13:1

The Church at Antioch Commissions Barnabas and Saul

13:1 Now there were these prophets and teachers in the church at Antioch: ⁹  Barnabas, Simeon called Niger, ¹⁰  Lucius the Cyrenian, ¹¹  Manaen (a close friend of Herod ¹²  the tetrarch ¹³  from childhood ¹⁴ ) and Saul.

Acts 4:14

4:14 And because they saw the man who had been healed standing with them, they had nothing to say against this. ¹⁵ 

Acts 5:22

5:22 But the officers ¹⁶  who came for them ¹⁷  did not find them in the prison, so they returned and reported, ¹⁸ 

[1:4]  ¹ tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).

[6:6]  ² 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]  ³ tn Or “laid.”

[13:2]  ⁴ tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.

[13:2]  ⁵ tn Or “Appoint.”

[13:3]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[13:1]  ⁹ sn Antioch was a city in Syria (not Antioch in Pisidia).

[13:1]  ¹⁰ sn Simeon may well have been from North Africa, since the Latin loanword Niger refers to someone as “dark-complexioned.”

[13:1]  ¹¹ sn The Cyrenian refers to a native of the city of Cyrene, on the coast of northern Africa west of Egypt.

[13:1]  ¹² sn Herod is generally taken as a reference to Herod Antipas, who governed Galilee from 4 b.c. to a.d. 39, who had John the Baptist beheaded, and who is mentioned a number of times in the gospels.

[13:1]  ¹³ tn Or “the governor.”

[13:1]  ¹⁴ tn Or “(a foster brother of Herod the tetrarch).” The meaning “close friend from childhood” is given by L&N 34.15, but the word can also mean “foster brother” (L&N 10.51). BDAG 976 s.v. σύντροφας states, “pert. to being brought up with someone, either as a foster-brother or as a companion/friend,” which covers both alternatives. Context does not given enough information to be certain which is the case here, although many modern translations prefer the meaning “close friend from childhood.”

[4:14]  ¹⁵ tn Or “nothing to say in opposition.”

[5:22]  ¹⁶ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).

[5:22]  ¹⁷ tn The words “for them” are not in the Greek text but are implied.

[5:22]  ¹⁸ tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.