im-po-zish'-un (epithesis cheiron,Ac 8:18;1Ti 4:14;2Ti 1:6;Heb 6:2): The act or ceremony of the imposition of hands appears in the Old Testament in various connections: in the act of blessing (Ge 48:14); in the ritual of sacrifice (hands of the offerer laid on head of victim,Ex 29:10,15,19;Le 1:4;3:2,8,13;4:4,24,29;8:14;16:21); in witness-bearing in capital offenses (Le 24:14). The tribe of Levi was set apart by solemn imposition of hands (Nu 8:10); Moses appointed Joshua to be his successor by a similar act (Nu 27:18,23;De 34:9). The idea in these cases varies with the purpose of the act. The primary idea seems to be that of conveyance or transference (compareLe 16:21), but, conjoined with this, in certain instances, are the ideas of identification and of devotion to God.
In the New Testament Jesus laid hands on the little children (Mt 19:13,15parallelMr 10:16) and on the sick (Mt 9:18;Mr 6:5, etc.), and the apostles laid hands on those whom they baptized that they might receive the Holy Spirit (Ac 8:17,19;19:6), and in healing (Ac 12:17). Specially the imposition of hands was used in the setting apart of persons to a particular office or work in the church. This is noticed as taking place in the appointment of the Seven (Ac 6:6), in the sending out of Barnabas and Saul (Ac 13:3), at the ordination of Timothy (1Ti 4:14;2Ti 1:6), but though not directly mentioned, it seems likely that it accompanied all acts of ordination of presbyters and deacons (compare1Ti 5:22;Heb 6:2). The presbyters could hardly convey what they had not themselves received (1Ti 1:14). Here again the fundamental idea is communication. The act of laying on of hands was accompanied by prayer (Ac 6:6;8:15;13:3), and the blessing sought was imparted by God Himself. No ground is afforded by this symbolical action for a sacrament of "Orders."
SeeSACRIFICE;MINISTRY;ORDINATION.
James Orr