252 WORD STUDIES IN THE NEW TESTAMENT. (Cu. IV.
and the prophecy concurred in attesting the candidate for ordination.
With the laying on of the hands (pera émifécews Tav xepav). Mera with implies that the prophetic intimations were in some way repeated or emphasised in connection with the ceremony of ordination. We note the association of prophecy with ordination in the setting apart of Paul and Barnabas (Acts xiii. 2, 3); so that the case of Timothy has an analogue in that of Paul himself.* ’*Esri@eous laying on, imposition, also Acts vill. 18; 2 Tim. i. 6; Heb. vi. 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 (Lev. i. 4) to show that the guilt of the people was transferred. The hand was laid on the head of a son, to indicate the trans- mission of the hereditary blessing (Gen. xlvili. 14); upon one appointed to a position of authority, as Joshua (Num. xxvii. 18-23); upon the sick or dead in token of miraculous power to heal or to restore to life 2 K. iv. 84). So Christ (Mk. vi. 5; L. iv. 40). In the primitive Christian church the laying on of hands signified the imparting of the Holy Spirit to the newly-baptized (Acts vill. 17; xix. 6; comp. Heb. vi. 2). Hands were laid upon the seven (Acts vi. 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 gener- ally, 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.
Of the presbytery (rod wpecButepiov). The word is found in L. xxii. 66, where it denotes the body of representative
* Holtzmann says that this passage in Acts is the basis of the ordination- picture presented here.
Cu. IV.] THE FIRST EPISTLE TO TIMOTHY. 253
elders of the people in the Sanhedrin, as distinguished from the two other constituents of that body—the chief priests and scribes. Similarly Acts xxii. 5. Here of the college or fra- ternity of Christian elders in the place where Timothy was ordained. The word is frequent in the Epistles of Ignatius.* According to this, Timothy was not ordained by a Bishop. Bishop and Presbyter are not identical. In 2 Tim. i. 6 we read, ‘by the laying on of my hands.” The inconsistency is usually explained by saying that Paul was associated with the Presbyters in the laying on of hands.
15. Meditate (wer¢ra). Only here and Acts iv. 25 (cita- tion). Often in Class. and LXX. Most translators reject the A. V. meditate, and substitute be diligent in, or practise, or take care for. Meditate, however, is legitimate, although in Class. the word commonly appears in one of the other senses. The connection between the different meanings is apparent. Exercise or practice applied to the mind becomes thinking or meditation. In LXX it represents seven Hebrew equivalents, and signifies to meditate, talk of, murmur, delight one’s self in, attend to. Often to meditate, Josh. i. 8; Ps. 1. 2; ii. 1; Xxxvii. 12; Ixxii. 6; Sir. vi. 7. Meditation is a talking within the mind, and issues in speech; hence to speak, as Ps. xxxiv. 28; xxxvi. 30; Isa. lxix. 8. Similarly, Adyos signifies both reason and discourse. In Lat. meditari, “ to reflect,” is also “to exercise in,” ‘to practise,” as Virgil, Hel. i. 2. In the Vulg. meditabor is the translation of murmur or mourn in Isa. xxxviii. 14. The Heb. 433 means to murmur, whisper ; hence the inner whispering of the heart; hence to think, meditate, consider, as Ps. lxiii. T; Ixxviii. 13.