The Meaning of Acts 13:3 Explained

Acts 13:3

KJV: And when they had fasted and prayed, and laid their hands on them, they sent them away.

YLT: then having fasted, and having prayed, and having laid the hands on them, they sent them away.

Darby: Then, having fasted and prayed, and having laid their hands on them, they let them go.

ASV: Then, when they had fasted and prayed and laid their hands on them, they sent them away.

KJV Reverse Interlinear

And  when they had fasted  and  prayed,  and  laid  [their] hands  on  them,  they sent [them] away. 

What does Acts 13:3 Mean?

Verse Meaning

"In commissioning Barnabas and Saul by the imposition of hands, the other office-bearers invest them with authority to act on behalf of the Christian community at Antioch, and symbolically identify the whole congregation with their enterprise." [1]
"This short paragraph [2] marks a major departure in Luke"s story. Up to this point, contacts with Gentiles (one might almost say, missionary activity in general) have been almost fortuitous [3]. Philip was despatched along an unusual road not knowing that he would encounter an Ethiopian eunuch reading Scripture; Peter was surprised by the gift of the Holy Spirit to an uncircumcised and unbaptized Gentile; the missionaries to Antioch did not set out with the intention of evangelizing Gentiles. Here, however, though the initiative is still ascribed to the Holy Spirit ( Acts 13:2), an extensive evangelistic journey into territory in no sense properly Jewish (though there was a Jewish element in the population, as there was in most parts of the Empire) is deliberately planned, and two associates of the local church are commissioned to execute it." [4]

Context Summary

Acts 13:1-12 - Beginning A Missionary Campaign
This is one of the greatest chapters in the New Testament, making a new departure in the ministry of the gospel, which henceforth begins to pass out to the uttermost part of the earth, Acts 1:8. It is likely that the mother church at Jerusalem was too conservative to lend herself to the pressure of the Holy Spirit, urging to world-wide evangelization, and that he had to employ the more mobile church at Antioch, which was more susceptible to the passion for humanity, since it stood out on the edge of the great heathen world, like a lighthouse on the shore of a desolate sea.
This momentous prayer meeting had apparently been convened to discover the Lord's will as to further developments. As the names indicate, it was composed largely of Hebrew Christians. Note that the Holy Spirit speaks with authority as Christ's Vicegerent, Acts 2:33. Modern missions are His work and He selects His own agents. We should ever seek to co-operate with Him in discovering and setting apart chosen men and women for His work. [source]

Chapter Summary: Acts 13

1  Paul and Barnabas are chosen to go to the Gentiles
6  Of Sergius Paulus, and Elymas the sorcerer
13  Paul preaches at Antioch that Jesus is Christ
42  The Gentiles believe;
44  but the Jews talked abusively against Paul,
46  whereupon they turn to the Gentiles, of whom many believe
50  The Jews raise a persecution against Paul and Barnabas, who go to Iconium

Greek Commentary for Acts 13:3

When they had fasted [νηστευσαντες]
Either finishing the same fast in Acts 13:2 or another one (Hackett), but clearly a voluntary fast. [source]
Laid their hands upon them [επιτεντες τας χειρας αυτοις]
Second aorist active participle of επιτιτημι — epitithēmi Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in Acts 15:40 “the brethren” did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in Philemon 4:15 that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Acts 11:1-18). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul‘s campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best. [source]

Reverse Greek Commentary Search for Acts 13:3

John 2:22 Believed the Scripture [ἐπίστευσαν τῇ γραφῇ]
Notice that ἐπίοτευσαν , believed, is used here with the simple dative, and not with the preposition εἰς , into (see on John 1:12). The meaning is, therefore, they believed that the Scripture was true. On γραφή , a passage or section of Scripture, see on Mark 12:10. In John, as elsewhere, the word almost always refers to a particular passage cited in the context. The only two exceptions are John 17:12; John 20:9. For the Old Testament, as a whole, John always uses the plural αἱ γραφαί . The passage referred to here is probably Psalm 16:10. Compare Acts 2:27, Acts 2:31; Acts 13:35. [source]
John 2:22 When therefore he was raised from the dead [οτε ουν ηγερτη εκ νεκρων]
First aorist passive indicative of εγειρω — egeirō to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then “they believed the Scripture” They “believed” again. Dative case γραπηι — graphēi Probably Psalm 16:10 is meant (Acts 2:31; Acts 13:35). And the word which Jesus had said Dative case λογωι — logōi also, but ον — hon (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in John 2:19. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it “hardly possible” that John interprets Jesus rightly in John 1:21. “Had he meant that, He would have spoken with less ambiguity.” But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as “I will destroy” (Mark 14:58), “I can destroy” (Matthew 26:61), neither of which he said. [source]
Acts 13:36 Saw corruption [ειδεν διαπτοραν]
As Jesus did not (Acts 2:31) as he shows in Acts 13:37. [source]
Acts 15:30 When they were dismissed [απολυτεντες]
First aorist passive participle of απολυω — apoluō common verb to loosen, to dismiss. Possibly (Hackett) religious services were held as in Acts 15:33 (cf. Acts 13:3) and perhaps an escort for part of the way as in Acts 15:3. The multitude (το πλητος — to plēthos). Public meeting of the church as in Acts 15:1-3. Deissmann (Bible Studies, p. 232) gives illustrations from the inscriptions of the use of πλητος — plēthos for official, political, and religious gatherings. The committee formally “delivered” (επεδωκαν — epedōkan) the epistle to the church authorities. [source]
Acts 13:33 Unto our children [τοις τεκνοις ημων]
The MSS. vary greatly here about ημων — hēmōn (our), some have αυτων — autōn some αυτων ημιν — autōn hēmin Westcott and Hort consider these readings “a primitive error” for ημιν — hēmin (to us) taken with αναστησας Ιησουν — anastēsas Iēsoun (having for us raised up Jesus). This raising up (from ανιστημι — anistēmi set up) as in Acts 3:22; Acts 7:37 refers not to resurrection (Acts 13:34), but to the sending of Jesus (two raisings up). In the second psalm (εν τωι πσαλμωι τωι δευτερωι — en tōi psalmōi tōi deuterōi). Psalm 2:7. D has πρωτωι — prōtōi because the first psalm was often counted as merely introductory. [source]
Acts 13:36 The counsel of God [τηι του τεου βουληι]
So here, either the dative, the object of υπηρετησας — hupēretēsas if γενεαι — geneāi is locative, or the instrumental case “by the counsel of God” which again may be construed either with υπηρετησας — hupēretēsas (having served) or after εκοιμητη — ekoimēthē (fell on sleep). Either of the three ways is grammatical and makes good sense. Κοιμαομαι — Koimaomai for death we have already had (Acts 7:60). So Jesus (John 11:11) and Paul (1 Corinthians 15:6, 1 Corinthians 15:51). Was laid (προσετετη — prosetethē). Was added unto (first aorist passive indicative of προστιτημι — prostithēmi). See the verb in Acts 2:47; Acts 5:14. This figure for death probably arose from the custom of burying families together (Genesis 15:15; Jud Genesis 2:10). Saw corruption As Jesus did not (Acts 2:31) as he shows in Acts 13:37. [source]
Acts 14:23 Had prayed with fasting [προσευχαμενοι μετα νηστειων]
It was a serious matter, this formal setting apart of these “elders” in the churches. So it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (Acts 13:3) on this mission tour. They commended them to the Lord (παρετεντο αυτους τωι κυριωι — parethento autous tōi kuriōi). Second aorist middle indicative of παρατιτημι — paratithēmi Old and solemn word, to entrust, to deposit as in a bank (1 Timothy 1:18; 2 Timothy 2:2). Cf. παρατηκη — parathēkē in 1 Timothy 6:20; 2 Timothy 1:12, 2 Timothy 1:14. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke 22:32). On whom they had believed Past perfect indicative (without augment) of πιστευω — pisteuō They had “trusted” in Jesus (2 Timothy 1:12) and Paul now “entrusts” them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems. [source]
Acts 2:25 Concerning him [εις αυτον]
Peter interprets Psalm 16:8-11 as written by David and with reference to the Messiah. There is but one speaker in this Psalm and both Peter here and Paul in Acts 13:36 make it the Messiah. David is giving his own experience which is typical of the Messiah (Knowling). [source]
Acts 2:27 Thy Holy One [τον οσιον σου]
Peter applies these words to the Messiah. Corruption (διαπτοραν — diaphthoran). The word can mean destruction or putrefaction from διαπτειρω — diaphtheirō old word, but in N.T. only here and Acts 13:34-37. The Hebrew word in Psalm 16:1-11 can mean also the pit or the deep. [source]
Acts 2:27 Corruption [διαπτοραν]
The word can mean destruction or putrefaction from διαπτειρω — diaphtheirō old word, but in N.T. only here and Acts 13:34-37. The Hebrew word in Psalm 16:1-11 can mean also the pit or the deep. [source]
Acts 20:34 These hands [αι χειρες αυται]
Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs Ministered (υπηρετησαν — hupēretēsan). First aorist active of υπηρετεω — hupēreteō to act as under rower, old verb, but in the N.T. only in Acts 13:36; Acts 20:34; Acts 24:23. While in Ephesus Paul wrote to Corinth: “We toil, working with our own hands” (1 Corinthians 4:12). “As he held them up, they saw a tongue of truth in every seam that marked them” (Furneaux). [source]
Acts 20:34 Ministered [υπηρετησαν]
First aorist active of υπηρετεω — hupēreteō to act as under rower, old verb, but in the N.T. only in Acts 13:36; Acts 20:34; Acts 24:23. While in Ephesus Paul wrote to Corinth: “We toil, working with our own hands” (1 Corinthians 4:12). “As he held them up, they saw a tongue of truth in every seam that marked them” (Furneaux). [source]
Acts 26:6 To be judged for the hope [επ ελπιδικρινομενος]
The hope of the resurrection and of the promised Messiah (Acts 13:32). Page calls Acts 26:6-8 a parenthesis in the course of Paul‘s argument by which he shows that his life in Christ is a real development of the best in Pharisaism. He does resume his narrative in Acts 26:9, but Acts 26:6-8 are the core of his defence already presented in Galatians 3; Romans 9-11 where he proves that the children of faith are the real seed of Abraham. [source]
Acts 7:60 He fell asleep [εκοιμητη]
First aorist passive indicative of κοιμαω — koimaō to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also Acts 13:36; 1 Corinthians 15:18, etc. Our word cemetery (κοιμητηριον — koimētērion) is the sleeping place of the dead. Knowling calls εκοιμητη — ekoimēthē here “a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene.” [source]
Acts 8:17 Laid they their hands [επετιτεσαν τας χειρας]
Imperfect active, repetition. The laying on of hands did not occur at the great Pentecost (Acts 2:4, Acts 2:33) nor in Acts 4:31; Acts 10:44 nor is it mentioned in 1 Corinthians 12; 14. It is mentioned in Acts 6:7 about the deacons and in Acts 13:3 when Barnabas and Saul left Antioch. And in Saul‘s case it was Ananias who laid his hands on him (Acts 9:17). Hence it cannot be concluded that the Holy Spirit was received only by the laying on of the hands of the apostles or by the hands of anyone. The so-called practice of “confirmation” appeals to this passage, but inconclusively. [source]
Acts 7:60 Lay not this sin to their charge [μη στησηις αυτοις ταυτην την αμαρτιαν]
First aorist (ingressive) active subjunctive with μη — mē regular Greek idiom, Place not to them or against them (dative αυτοις — autois) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Luke 23:34). He fell asleep (εκοιμητη — ekoimēthē). First aorist passive indicative of κοιμαω — koimaō to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also Acts 13:36; 1 Corinthians 15:18, etc. Our word cemetery (κοιμητηριον — koimētērion) is the sleeping place of the dead. Knowling calls εκοιμητη — ekoimēthē here “a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene.” [source]
Galatians 2:16 Is not justified [ου δικαιουται]
Present passive indicative of δικαιοω — dikaioō an old causative verb from δικαιος — dikaios righteous (from δικε — dike right), to make righteous, to declare righteous. It is made like αχιοω — axioō to deem worthy, and κοινοω — Koinéoō to consider common. It is one of the great Pauline words along with δικαιοσυνη — dikaiosunē righteousness. The two ways of getting right with God are here set forth: by faith in Christ Jesus (objective genitive), by the works of the law (by keeping all the law in the most minute fashion, the way of the Pharisees). Paul knew them both (see Romans 7). In his first recorded sermon the same contrast is made that we have here (Acts 13:39) with the same word δικαιοω — dikaioō employed. It is the heart of his message in all his Epistles. The terms faith (πιστις — pistis), righteousness (δικαιοσυνη — dikaiosunē), law (νομος — nomos), works (εργα — erga) occur more frequently in Galatians and Romans because Paul is dealing directly with the problem in opposition to the Judaizers who contended that Gentiles had to become Jews to be saved. The whole issue is here in an acute form. [source]
1 Timothy 4:14 With the laying on of the hands [μετὰ ἐπιθέσεως τῶν χειρῶν]
Μετὰ implies that the prophetic intimations were in some way repeated or emphasized in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts 13:9, Acts 13:3); so that the case of Timothy has an analogue in that of Paul himself. Ἑπίθεσις layingon, imposition, also Acts 8:18; 2 Timothy 1:6; Hebrews 6:2, in each case with of hands. “The custom,” says Lange, “is as old as the race.” The Biblical custom rests on the conception of the hand as the organ of mediation and transference. The priest laid his hand on the head of the bullock or goat (Leviticus 1:4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the transmission of the hereditary blessing (Genesis 48:14); upon one appointed to a position of authority, as Joshua (Numbers 27:18-23); upon the sick or dead in token of miraculous power to heal or to restore to life (2 Kings 4:34). So Christ (Mark 6:5; Luke 4:40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts 8:17; Acts 19:6; comp. Hebrews 6:2). Hands were laid upon the seven (Acts 6:6). But the form of consecration in ordination varied. No one mode has been universal in the church, and no authoritative written formula exists. In the Alexandrian and Abyssinian churches it was by breathing: in the Eastern church generally, by lifting up the hands in benediction: in the Armenian church, by touching the dead hand of the predecessor: in the early Celtic church, by the transmission of relics or pastoral staff: in the Latin church, by touching the head. [source]
1 Timothy 5:22 Lay hands hastily [χειρας ταχεως επιτιτει]
Present active imperative of επιτιτημι — epitithēmi in the sense of approval (ordination) as in Acts 6:6; Acts 13:3. But it is not clear whether it is the case of ministers just ordained as in 1 Timothy 4:14 (επιτεσις — epithesis), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (1 Timothy 5:20) as suits the context. The prohibition suits either situation, or both. [source]
Hebrews 7:26 Holy [ὅσιος]
See on Luke 1:75. Always with a relation to God; never of moral excellence as related to men. Of Christ, Acts 2:27; Acts 13:35; of a bishop, Titus 1:8. [source]
Hebrews 1:5 Have I begotten [γεγέννηκα]
Recognized thee publicly as sovereign; established thee in an official sonship-relation. This official installation appears to have its N.T. counterpart in the resurrection of Christ. In Acts 13:33, this is distinctly asserted; and in Romans 1:4, Paul says that Christ was “powerfully declared” to be the Son of God by the resurrection from the dead. Comp. Colossians 1:18; Revelation 1:5. Second quotation, 2 Samuel 7:14. The reference is to Solomon. David proposes to build a temple. Nathan tells him that this shall be done by Solomon, whom Jahveh will adopt as his son. In 2 Corinthians 6:18, Paul applies the passage to followers of the Messiah, understanding the original as referring to all the spiritual children of David. [source]
Hebrews 1:5 To which [τίνι]
Note the author's characteristic use of the question to express denial. Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7. First quotation from Psalm 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be “begotten” on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Acts 4:25, and these words Acts 13:33. [source]
Hebrews 7:26 Became us [ημιν επρεπεν]
Imperfect active indicative of πρεπω — prepō as in Hebrews 2:10, only there it was applied to God while here to us. “Such” Saintly, pious, as already noted. Cf. Acts 2:24; Acts 13:35. Guileless Without malice, innocent. In N.T. only here and Romans 16:18. Undefiled Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus 21:10-15), but real ethical cleanness. Separated from sinners Perfect passive participle. Probably referring to Christ‘s exaltation (Hebrews 9:28). Made higher than the heavens “Having become higher than the heavens.” Ablative case (ουρανων — ouranōn) after the comparative adjective (υπσηλοτερος — hupsēloteros). [source]
Hebrews 4:3 Do enter [εισερχομετα]
Emphatic futuristic present middle indicative of εισερχομαι — eiserchomai We are sure to enter in, we who believe. He hath said Perfect active indicative for the permanent value of God‘s word as in Hebrews 1:13; Hebrews 4:4; Hebrews 10:9, Hebrews 10:13; Hebrews 13:5; Acts 13:34. God has spoken. That is enough for us. So he quotes again what he has in Hebrews 4:11 from Psalm 95:1-11. Although the works were finished Genitive absolute with concessive use of the participle. Old particle, in N.T. only here and Acts 14:17 (with verb). From the foundation of the world Καταβολη — Katabolē late word from καταβαλλω — kataballō usually laying the foundation of a house in the literal sense. In the N.T. usually with απο — apo (Matthew 25:44) or προ — pro (John 17:24) about the foundation of the world. [source]
Hebrews 6:2  []
The other four items are qualitative genitives withδιδαχην — didachēn(βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου — baptismōnclass="normal greek">βαπτισμων—epitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou ). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle ( Hebrews 9:10 ) or elsewhere ( Mark 7:4 ), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification ( John 3:25 ). See also Acts 19:2 . “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing ( Matthew 19:13 ), of healing ( Mark 7:32 ), in the choice of the Seven ( Acts 6:6 ), in the bestowal of the Holy Spirit ( Acts 8:17 .; Acts 19:6 ), in separation for a special task ( Acts 13:3 ), in ordination ( 1 Timothy 4:14 ; 1 Timothy 5:22 ; 2 Timothy 1:6 ). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29 ; Acts 24:15 ) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless). [source]
Revelation 3:7 He that is holy [ὁ ἅγιος]
See on Acts 26:10. Christ is called holy, Acts 2:27; Acts 13:35; Hebrews 7:26; in all which passages the word, however, is ὅσιος , which is holy by sanction, applied to one who diligently observes all the sanctities of religion. It is appropriate to Christ, therefore, as being the one in whom these eternal sanctities are grounded and reside. Ἅγιος , the word used here, refers rather to separation from evil. [source]
Revelation 1:5 The first-begotten of the dead [ὁ πρωτότοκος ἐκ τῶν νεκρῶν]
Rev., the first-born. The best texts omit ἐκ fromCompare Colossians 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Romans 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1 Thessalonians 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psalm 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, Acts 13:33). Paul also says that Jesus “was declared to be the Son of God with power by the resurrection from the dead” (Romans 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begottenor born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless James 1:15be an exception, on which see note. In classical Greek the meaning beget is common. [source]

What do the individual words in Acts 13:3 mean?

Then having fasted and having prayed having laid the hands on them they sent [them] off
τότε νηστεύσαντες καὶ προσευξάμενοι ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν

νηστεύσαντες  having  fasted 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: νηστεύω  
Sense: to abstain as a religious exercise from food and drink: either entirely, if the fast lasted but a single day, or from customary and choice nourishment, if it continued several days.
προσευξάμενοι  having  prayed 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural
Root: προσεύχομαι  
Sense: to offer prayers, to pray.
ἐπιθέντες  having  laid 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: ἐπιτίθημι  
Sense: in the active voice.
χεῖρας  hands 
Parse: Noun, Accusative Feminine Plural
Root: χείρ  
Sense: by the help or agency of any one, by means of any one.
αὐτοῖς  on  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἀπέλυσαν  they  sent  [them]  off 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἀπολύω  
Sense: to set free.