Acts 13:3

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Acts 13:3 in Multiple Translations

Berean Standard Bible BSB

And after they had fasted and prayed, they laid their hands on them and sent them off.

King James Version KJV

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

American Standard Version ASV

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

Bible in Basic English BBE

Then, after prayer and going without food they put their hands on them, and sent them away.

Free Bible Version FBV

After they had fasted, prayed, and placed their hands on them in blessing, they sent them on their way.

Geneva Bible 1599 GNV

Then fasted they and prayed, and layde their hands on them, and let them goe.

Young's Literal Translation YLT

then having fasted, and having prayed, and having laid the hands on them, they sent [them] away.

World English Bible WEB

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

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

Then they, fasting and praying, and imposing their hands upon them, sent them away.

Translation for Translators T4T

So they continued ◄to fast/to abstain from eating food► and pray. Then having put their hands on Barnabas and Saul and praying that God would help them, they sent them off to do what the Holy Spirit had commanded.

Plain English Version PEV

So those men kept on praying and not eating any food for a bit longer. Then they put their hands on Barnabas and Saul, and they prayed for them and told them, “You can go now and do God’s work.”

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Berean Amplified Bible — Acts 13:3

BAB

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Acts 13:3 Interlinear (Deep Study)

BIB

GRK τοτε νηστευσαντες και προσευξαμενοι και επιθεντες τας χειρας αυτοις απελυσαν

τοτε tote G5119 then Adv

νηστευσαντες nēsteuō G3522 to fast Verb-AAP-NPM

και kai G2532 and Conj

προσευξαμενοι proseuchomai G4336 to pray Verb-ADP-NPM

και kai G2532 and Conj

επιθεντες epitithēmi G2007 to put/lay on Verb-2AAP-NPM

τας ho G3588 the/this/who Art-APF

χειρας cheir G5495 hand Noun-APF

αυτοις autos G846 it/s/he Pron-DPM

απελυσαν apoluō G630 to release: release Verb-AAI-3P

Greek Word Study

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Greek Word Reference — Acts 13:3

τοτε tote G5119 "then" Adv

The Greek word for then, used to describe a specific point in time, as seen in Matthew 2:17 and Galatians 4:8. It can refer to concurrent or consequent events, and is often used to introduce a new action or event.

Definition: τότε, demonstr. adv. of time, correlat. of ὅτε, then, at that time; __(a) of concurrent events: Mat.2:17 3:5 and freq., Rom.6:21; before ptcp., Mat.2:16, Gal.4:8; opposite to νῦν, Gal.4:29, Heb.12:26; ὁ τ. κόσμος, 2Pe.3:6; __(b) of consequent events, then, thereupon: Mat.2:7 3:5 4:1 and freq., Luk.11:26; τ. οὖν, Jhn.11:14 19:1, 16 20:8; εὐθέως τ., Act.17:14; ὅτε . . . τ., Mat.13:26 21:1, Jhn.12:16; ἀπὸ τ., Mat.4:17 16:21 26:16, Luk.16:16; __(with) of things future: Mat.24:28, 40 25:1, 31ff.; opposite to ἄρτι, 1Co.13:12; καὶ τ., Mat.7:23, Mrk.13:21, Luk.21:27, 1Co.4:5, al.; ὅταν . . . τ., Mat.9:15, Mrk.2:20, Luk.5:35, 1Th.5:3, al. (more frequently in Mt than in the rest of the NT). (AS)

Usage: Occurs in 156 NT verses. KJV: that time, then See also: 1 Corinthians 4:5; Matthew 7:5; Hebrews 10:7.

νηστευσαντες nēsteuō G3522 "to fast" Verb-AAP-NPM

To fast or abstain from food for religious reasons, as Jesus did in Matthew 4:2 and as the disciples did in Matthew 6:16-18. Fasting was a common practice in the New Testament, as seen in Mark 2:18-20.

Definition: νηστεύω (νῆστις), [in LXX for צוּם ;] to fast (Arist., Aristoph., al.): Mat.4:2 6:16-18 9:14-15 Mrk.2:18-20, Luk.5:33-35 18:12, Act.13:2-3.† (AS)

Usage: Occurs in 16 NT verses. KJV: fast See also: Acts 10:30; Mark 2:19; Matthew 9:15.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

προσευξαμενοι proseuchomai G4336 "to pray" Verb-ADP-NPM

To pray to God, as Jesus did in Matthew 6:5-7 and Luke 1:10, or to worship Him

Definition: προσ-εύχομαι [in LXX chiefly for פָּלַל hith. ;] to pray (always of prayer to God, or in cl., to gods): absol., Mat.6:5-7, 9 14:23 19:13 26:36, 39 26:41, 44, Mrk.1:35 6:46 11:24-25 13:33 (WH, E, txt., om.) Mrk.14:32, 38-39 Luk.1:10 3:21 5:16 6:12 9:18, 28-29 11:1-2 18:1, 10 22:44 (WH, E, mg., om.), Act.1:24 6:6 9:11 10:9, 30 11:5 12:12 13:3 14:23 16:25 20:36 21:5 22:17 28:8, 1Co.11:4-5 14:14, 1Th.5:17, 1Ti.2:8, Jas.5:13, 18; before λέγων, Mat.26:39, 42, Luk.22:41; with dative instr., 1Co.11:5 14:14-15; μακρά, Mat.23:14 (WH, R, txt., om.), Mrk.12:40, Luk.20:47; ἐν πνεύματι (ἁγίῳ), Eph.6:18, Ju 20; προσευχῇ π. (a Hebraism, see: προσευχή), Jas.5:17; with accusative of thing(s), Luk.18:11, Rom.8:26; before ἐπί, with accusative of person(s), Jas.5:14; with dative of person(s), Mat.6:6, 1Co.11:13; before περί, with genitive, Act.8:15, Col.1:3 4:3, 1Th.5:25, 2Th.1:11 3:1, Heb.13:18; ὑπέρ, Mat.5:44 Luk.6:28, Col.1:9, Jas.5:16; before ἵνα, Mat.24:20, Mrk.13:18 14:35, Luk.22:46, 1Co.14:13; τοῦτο ἵνα, Php.1:9; with inf., Luk.22:46; before τοῦ, with inf. (Bl., § 71, 3), Jas.5:17.† (AS)

Usage: Occurs in 82 NT verses. KJV: pray (X earnestly, for), make prayer See also: 1 Corinthians 11:4; Luke 6:28; Hebrews 13:18.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

επιθεντες epitithēmi G2007 "to put/lay on" Verb-2AAP-NPM

This word means to put or lay something on someone, like in Matthew 27:29 where a crown of thorns was placed on Jesus.

Definition: ἐπι-τίθημι [in LXX for נָתַן, שָׁוָה, etc. ;] __1. to lay, set or place upon: with accusative of thing(s), before ἐπί, with accusative of thing(s), Mat.23:4, Luk.15:5, Jhn.9:6 (WH, txt. Jhn.9:15), Act.15:10 28:3; ἐπί, with genitive of thing(s), Mat.27:29; ἐν, ib.; with dative of person(s), σταυρόν, Luk.23:26; στέφανον, Jhn.19:2; ὄνομα, Mrk.3:16-17; πληγάς, Luk.10:30, Act.16:23; ἐπί with accusative of person(s), Rev.22:18; of the laying on of hands, τ. χεῖρα (-ας), before ἐπί with accusative of person(s), Mat.9:18, Mrk.16:13, Act.8:17 9:17; with dative of person(s), Mat.19:13, 15, Mrk.5:23 6:5 7:32 8:23, Luk.4:40 13:13, Act.6:6 8:19 9:12 13:3 19:6 28:8, 1Ti.5:22. Mid., __(a) to provide: Act.28:10 (RV, put on board; cf. Field, Notes, 149); __(b) to throw oneself upon, attack: with dative of person(s), Act.18:10. __2. to add to: Rev.22:18 (see supr., and cf. Swete, in l).† (AS)

Usage: Occurs in 40 NT verses. KJV: add unto, lade, lay upon, put (up) on, set on (up), + surname, X wound See also: 1 Timothy 5:22; Luke 13:13; Revelation 22:18.

τας ho G3588 "the/this/who" Art-APF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

χειρας cheir G5495 "hand" Noun-APF

The word for hand in Greek can be literal or figurative, referring to power or instrument, as seen in Matthew 3:12 and 1 Corinthians 16:21. It is often used to describe a means of action or a symbol of authority, and is sometimes used in phrases that are similar to Hebrew constructions.

Definition: χείρ, genitive, χειρος (accusative, χεῖραν, 1Pe.5:6 T), ἡ, [in LXX chiefly for יָד ;] the hand: Mat.3:12, Mrk.3:1, Luk.6:6, al. mult.; ἡ χ., acting subject, Luk.22:21; pl., Act.17:25 20:34, 1Jn.1:1; τ. ἔργα τῶν χ., Act.7:41, Rev.9:20; ὁ ἀσπασμὸς τ. ἐμῇ χ., 1Co.16:21, Col.4:18, 2Th.3:17; prepositional phrases, esp. those without art., similar to Heb. constructions (Bl., §32, 4; 40, 9; 46, 9), ἐν χ.; with genitive (Lft., in l.), Gal.3:19; σὺν χ. ἀγγέλου, Act.7:35; διὰ (τῶν) χειρῶν (διὰ χειρός), Mrk.6:2, Act.5:12 7:25, al.; ἐπὶ χειρῶν, Mat.4:6, Luk.4:11; ellipse of χ. (ἡ δεξία, ἀριστερα; Bl., §44, 1), Mat.6:3, al. By meton., for the power or activity of an individual, Mat.17:22, Mrk.9:31, Luk.9:31, Jhn.10:39, Act.12:11, al.; metaphorically, of the activity or power of God: Luk.1:66 23:46, Jhn.10:29, Act.11:21 13:11, al. (AS)

Usage: Occurs in 168 NT verses. KJV: hand See also: 1 Corinthians 4:12; Luke 4:11; 1 Peter 5:6.

αυτοις autos G846 "it/s/he" Pron-DPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

απελυσαν apoluō G630 "to release: release" Verb-AAI-3P

This word means to release or set free, like when Jesus healed a woman in Luke 13:12. It can also mean to forgive or let go, as in Luke 6:37. In some cases, it refers to divorce or separation, as in Matthew 5:31-32.

Definition: ἀπο-λύω [in LXX for שׁוּב, etc., frequently in 1-4 Mac ;] __1. to set free, release: Luk.13:12, Jhn.19:10, al.; a debtor, Mat.18:27; metaphorically, of forgiveness, Luk.6:37. __2. to let go, dismiss (Field, Notes, 9 f.): Mat.15:23, Luk.2:29 9:12, Act.19:41, al.; of divorce, τ. γυναῖκα: Mat.1:19 5:31-32 19:3, 8 19:10 Mrk.10:2, 4 10:11, Luk.16:18; with ref. to Gk. and Rom. (net Jewish) custom, τ. ἄνδρα: Mrk.10:12. Mid., to depart: Act.28:25 (MM, see word) (AS)

Usage: Occurs in 63 NT verses. KJV: (let) depart, dismiss, divorce, forgive, let go, loose, put (send) away, release, set at liberty See also: Acts 3:13; Luke 23:22; Hebrews 13:23.

Study Notes — Acts 13:3

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Sermons on Acts 13:3

Context — Paul’s First Missionary Journey Begins

1Now in the church at Antioch there were prophets and teachers: Barnabas, Simeon called Niger, Lucius of Cyrene, Manaen (who had been brought up with Herod the tetrarch), and Saul. 2While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.”

3And after they had fasted and prayed, they laid their hands on them and sent them off.

4So Barnabas and Saul, sent forth by the Holy Spirit, went down to Seleucia and sailed from there to Cyprus. 5When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. And John was with them as their helper.

Cross References

	Reference	Text (BSB)
1	Acts 6:6	They presented these seven to the apostles, who prayed and laid their hands on them.
2	2 Timothy 2:2	And the things that you have heard me say among many witnesses, entrust these to faithful men who will be qualified to teach others as well.
3	Acts 13:2	While they were worshiping the Lord and fasting, the Holy Spirit said, “Set apart for Me Barnabas and Saul for the work to which I have called them.”
4	1 Timothy 4:14	Do not neglect the gift that is in you, which was given you through the prophecy spoken over you at the laying on of the hands of the elders.
5	Acts 14:23	Paul and Barnabas appointed elders for them in each church, praying and fasting as they entrusted them to the Lord, in whom they had believed.
6	Numbers 27:23	and laid his hands on him and commissioned him, as the LORD had instructed through Moses.
7	1 Timothy 5:22	Do not be too quick in the laying on of hands and thereby share in the sins of others. Keep yourself pure.
8	Acts 14:26	From Attalia they sailed to Antioch, where they had been commended to the grace of God for the work they had just completed.
9	Romans 10:15	And how can they preach unless they are sent? As it is written: “How beautiful are the feet of those who bring good news!”
10	3 John 1:8	Therefore we ought to support such men, so that we may be fellow workers for the truth.

Acts 13:3 Summary

[This verse shows us the importance of seeking God's guidance and direction through fasting and prayer, just like the church leaders in Acts 13:3. By doing so, we can discern God's will and be empowered to fulfill our calling, as encouraged in Jeremiah 29:12-13 and Psalm 119:105. The church's response to God's call on Barnabas and Saul is a great example of obedience and faith, and reminds us to trust in God's sovereignty and provision, as seen in Romans 8:28 and Philippians 4:13.]

Frequently Asked Questions

What is the significance of fasting and prayer in this verse?

Fasting and prayer are essential spiritual disciplines that help believers seek God's guidance and direction, as seen in Acts 13:3, and are also modeled in other scriptures such as Matthew 6:16-18 and Luke 18:9-14.

Why did the church leaders lay their hands on Barnabas and Saul?

The laying on of hands is a biblical practice that symbolizes commissioning, blessing, and empowerment, as seen in Acts 6:6 and Numbers 27:18-23, and in this case, it signifies the church's recognition of God's call on Barnabas and Saul's lives.

What is the role of the Holy Spirit in this verse?

The Holy Spirit is the one who initiates and guides the mission of Barnabas and Saul, as stated in Acts 13:2-4, and is the one who empowers and directs them in their ministry, as seen in other scriptures such as Romans 8:14 and Galatians 5:16-18.

What can we learn from the church's response to God's call on Barnabas and Saul?

The church's response demonstrates obedience, faith, and a willingness to release their leaders to fulfill God's calling, as seen in Acts 13:3, and serves as a model for churches today to support and send out their members to fulfill God's mission, as encouraged in Romans 10:15 and Matthew 28:18-20.

Reflection Questions

What are some ways I can seek God's guidance and direction in my own life, just like the church leaders in Acts 13:3?
How can I be more sensitive to the Holy Spirit's leading and prompting in my life, as seen in this verse?
What are some areas of my life where I need to surrender to God's call and will, just like Barnabas and Saul did?
How can I support and encourage others who are being sent out by God to fulfill their calling, just like the church in Antioch did?

Gill's Exposition on Acts 13:3

And when they had fasted and prayed,.... Not when they had done fasting and praying, at the time the Holy Ghost made an impulse on their minds, to separate two of their brethren to a work they were

Jamieson-Fausset-Brown on Acts 13:3

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

Matthew Poole's Commentary on Acts 13:3

When they had fasted and prayed; a good preparation to enter into any business with, whereby they acknowledged that all success must come from God. Our blessed Saviour himself would not enter upon his ministry till he had fasted forty days, , compared with . Laid their hands on them; Barnabas and Saul being called to be apostles already, this laying on of their hands upon them signifies, 1. Their being set apart to this particular employment they were now to be sent about. 2. The approbation of the church to that heavenly call they had. 3. Their praying for God’ s blessing upon them, and success upon the work they went for.

Trapp's Commentary on Acts 13:3

3 And when they had fasted and prayed, and laid their hands on them, they sent them away. Ver. 3. Laid their hands on them] So separating and consecrating them to the work, as they did of old the beast for sacrifice, by laying their hands thereon.

Ellicott's Commentary on Acts 13:3

(3) And when they had fasted and prayed.—The repetition of the words that had been used in Acts 13:2 seems to imply that the fast was prolonged till the laying-on of hands had been completed. The new command called for that intensity of spiritual life of which fasting was more or less the normal condition. And laid their hands on them.—See Note on Acts 6:6. This was, as before, the formal act by which the Church attested its acceptance of the divine mission of those on whom hands were laid, and implored for them the divine blessing.

Adam Clarke's Commentary on Acts 13:3

Verse 3. And when they had fasted and prayed, and laid their hands on them] 1. They fasted: this was probably done by the whole Church. 2. They prayed, that God would bless and prosper them in their work. 3. They land hands upon them; thus solemnly appointing them to that particular work. But was it by this fasting, praying, and imposition of hands that these men were qualified for this work? No. God had already called them to it, Acts 13:2, and he who called them had qualified them. Both their call and their qualification came from God; but he chose that they should have also the sanction of that Church of which they had been members; and therefore he said, Separate me, c. The ordination of elders among the Jews was by three persons and here we find three, Simeon, Lucius, and Manaen, ordaining two others, Barnabas and Saul. But how did the Jews ordain? Not by imposition of hands: this is strictly forbidden, see Maimon. Sanh. chap. 4. "After what manner is the ordaining of elders for ever? Not that they should lay their hands on the head of an elder; but only that they should call him Rabbi, and say to him, Behold, thou art ordained, and hast power of judging, c." It is remarkable that the imposition of hands in the ordaining of elders was not used among the ancient Jews, probably never under the first temple and rarely, if ever, under the second. See Lightfoot on this place. The Church at Antioch, however, did depart from this custom: they put their hands on the heads of Barnabas and Saul; thus designating them to be the persons whom they, under the direction of the Holy Spirit, sent to preach the Gospel of Christ to the heathen. When the Holy Spirit said, Separate me Barnabas and Saul for the work whereunto I have called them, and the elders of the Church, in consequence, prayed, fasted, and laid their hands upon them, they certainly understood that by acting thus they fulfilled the mind of the Spirit. Hence, is it not evident that, when the elders of the Church of God have good reason to believe that He has called certain persons to the work of the ministry, and qualified them for that work, they should proceed as the elders of the Church of Antioch did; and by fasting, prayer, and imposition of hands, separate those persons for the work whereunto God has called them. Such persons will consider themselves accountable to GOD and his Church, and should take care how they use the gift and authority received from both. Is it not being wise above what is written to say, "When God has called and given authority, there is no need of ordination or appointment from man?" I would just ask the objector, Why, then, when God had called Barnabas and Saul to the work, did he command the Church to separate them to him for that very work?

Cambridge Bible on Acts 13:3

3. This verse implies a solemn dedication service at the end of the ministration and fasting with which the devotions of the Church had commenced.

Barnes' Notes on Acts 13:3

And when they had fasted - They were fasting when they were commanded to set them apart. Yet this probably refers to an appointed day of prayer, with reference to this very purpose.

Whedon's Commentary on Acts 13:3

3. Laid their hands—The imposition of hands is here used to “ordain” these men, not to an “order,” but to a mission.

Sermons on Acts 13:3

	Sermon	Description
	Prayer and Fasting by Bill McLeod	In this sermon, the speaker shares a personal story about a mission trip to a remote camp. Initially, they had planned to finish their work and return home, but they discovered one
	A Call to Prayer by Michael L. Brown	In this sermon, the speaker emphasizes the importance of prayer in experiencing God's blessings and seeing Him move in our lives. He shares stories of persecuted workers who rely o
	A Manual for Prayer - Part 2 by William MacDonald	In this sermon, Mr. McDonald reflects on the early Christians and their cultivation of a godly life, which resulted in tremendous messages and effective impact. He shares a convers
	(The Book of Acts) Session 09 by George Verwer	In this sermon, the speaker emphasizes the importance of sending missionaries to spread the word of God. He encourages every church, regardless of size, to send at least one missio
	Does Prayer Really Matter by George Verwer	In this sermon, the preacher emphasizes the neglect of prayer in the Christian movement. He acknowledges the many distractions and activities that can easily take precedence over p
	Partnership With the Church by George Verwer	In this sermon, the speaker emphasizes the importance of prayer and corporate prayer in churches. They share a story of a church in Switzerland that experienced a transformation in
	The Mantle by Brian Guerin	Brian Guerin emphasizes the significance of intimacy with God in his sermon 'The Mantle,' drawing parallels between the prophetic acts of Elijah and Elisha. He highlights the impor