The laying on of hands was a method of designating the appointment of a person to an office or duty, as in the case of the seven men who were appointed by the apostles to care for the food distribution in the congregation at Jerusalem. (Acts 6:6) Timothy was appointed to a position of oversight by the body of older men in the congregation. (1 Tim. 4:14) He, in turn, was delegated by the apostle Paul to make appointments of others, which he was admonished to do only after careful consideration.—1Tim. 5:22.

The laying on of hands also had other significances, one being the acknowledgment of something, as at Exodus 29:10, 15, where Aaron and his sons acknowledged the sacrifices as being offered in their behalf. Similar meaning is found in Leviticus 4:15.

The laying on of hands was also used to designate certain ones to whom benefits or power would flow, as in Jesus’ healing (Luke 4:40) and in the holy spirit’s coming upon those upon whom Paul laid his hands. (Acts 19:6) This does not mean that the spirit passed through the hands of Paul, but that as Christ’s representative he was authorized to designate, in harmony with the requirements laid down, who would receive gifts of the spirit. (See also Acts 8:14-19.) That it was not necessary to lay on hands to transmit the gifts of the spirit was shown by the fact that in the case of Cornelius and his household the apostle Peter was merely present when they were given holy spirit and the gift of tongues.—Acts 10:44-46.

FAVOR

Standing before a superior. Favor and recognition were represented by standing before an authority, since permission was required to enter into the presence of a king. (Prov. 22:29; Luke 1:19; 21:36) At Revelation, chapter seven, a great crowd is shown as standing before the throne, indicating that they have favored recognition before God.—Rev. 7:9, 15.

To speak of lifting up another person’s head was, at times, a symbolic way of signifying his being raised or restored to favor.—Gen. 40:13, 2l; Jer. 52:31.

FILLING HANDS WITH POWER

The filling of the hands of the priests with power of the priestly office was represented by Moses when as mediator, he put the various items to be sacrificed on the hands of Aaron and his sons and waved them to and fro before Jehovah. The waving to and fro represented constant presentation before Jehovah.—Lev. 8:25-27.

FRIENDSHIP

Kissing; washing feet; anointing head. Friendship was expressed by a kiss (Gen. 27:26; 2 Sam. 19:39), and on occasions of greater emotion, falling on the neck in embrace along with kissing and tears. (Gen. 33:4; 45:14, 15; 46:29; Luke 15:20; Acts 20:37) There were three gestures that were always considered necessary as marks of hospitality toward a guest: kissing him in greeting, washing his feet and anointing his head.—Luke 7:44-46.

In the reclining manner of eating that was practiced during the days Jesus was on earth, to lean on another’s bosom was an attitude of intimate friendship or favor, and this was known as the “bosom position,” (John 13:23, 25) This custom was the basis of the illustrations in Luke 16:22, 23 and John 1:18.

Eating another’s bread with him was symbolic of friendship and peace toward him. (Gen. 31:54; Ex. 2:20; 18:12) To turn thereafter to do him harm was considered the vilest treachery. Of this the traitor Judas was guilty.—Ps. 41:9; John 13:18.

INNOCENCE, DENIAL OF RESPONSIBILITY

Washing hands. Innocence in a matter or the act of relieving oneself of responsibility was figuratively demonstrated by one’s washing one’s hands. The psalmist thus declares his innocence at Psalm 73:13; see also Psalm 26:6. Pilate tried to evade his responsibility in connection with the death of Jesus by washing his hands before the crowd, saying: “I am innocent of the blood of this man. You yourselves must see to it.”—Matt. 27:24.

Shaking out the garments. Disclaiming of further responsibility was shown by Paul when he shook out his garments before the Jews in Corinth to whom he had preached and who opposed him, saying: “Let your blood be upon your own heads. I am clean. From now on I will go to people of the nations.” (Acts 18:6) When Nehemiah shook out his “bosom,” that is, the bosom of his garment, he was signifying utter casting out by God.—Neh. 5:13.

Shaking dust from feet. Shaking the dirt or the dust off of one’s feet likewise indicated disclaiming of responsibility. Jesus instructed his disciples to take this action toward a place or city that would not receive them or hear them.—Matt. 10:14; Luke 10:10, 11; Acts 13:51.

JOY

Clapping hands. Joy was demonstrated by clapping the hands (Ps. 47:1), by dancing, often accompanied by music. (Judg. 11:34; 2 Sam. 6:14) Shouting and singing at work, particularly during the grape harvest, were expressions of happiness or of grateful joy.—Isa. 16:10; Jer. 48:33.

OPPOSITION

Waving the hand (threateningly) against someone indicated opposition. (Isa. 10:32; 19:16) One’s lifting up his head was the figurative description of an attitude having the significance of taking action, usually to oppose, fight or oppress.—Judg. 8:28; Ps. 83:2.

Licking the dust is symbolic of defeat and destruction.—Ps. 72:9; Isa. 49:23.

Hand or foot on the back of the neck of one’s enemies is a figurative way of describing the defeat of an enemy, his being put to rout and fleeing away, being pursued and caught.—Gen. 49:8; Josh. 10:24; 2 Sam. 22:41; Ps. 18:40.

TAKING AUTHORITY OR ACTION

To stand up or to rise carried with it the significance of taking authority, power or action. Kings are spoken of as standing up when they take their kingly authority or begin to exercise it. (Dan. 8:22, 23; 11:2, 3, 7, 21; 12:1) Jehovah is represented as rising up to carry out judgment of the people. (Ps. 76:9; 82:8) Satan is described as standing up against Israel when he incited David to take a census of them.—1 Chron. 21:1.

Girding up of the loins implies preparation for action. This had reference to the custom in Bible times of binding up one’s flowing garments with a belt or girdle so as not to be hampered in connection with doing work, running, and so forth.—Job 40:7; Jer. 1:17; Luke 12:37; 1 Pet. 1:13, ftn. c, 1950 ed.

MISCELLANEOUS

Lying down at feet. When Ruth wanted to remind Boaz of his position as repurchaser, she came at night, uncovering his feet and lying down by them. When he awoke, she said to him: “I am Ruth your slave girl, and you must spread out your skirt over your slave girl, for you are a repurchaser.” Ruth hereby indicated that she was willing to undergo brother-in-law marriage.—Ruth 3:6-9.

Appearance when fasting. ‘Afflicting one’s soul’ most likely referred to fasting, and could represent mourning, acknowledgment of sins, repentance or contrition. (Lev. 16:29, 31; 2 Sam. 1:12; Ps. 35:13; Joel 1:13, 14) Hypocritical persons of Jesus’ day on earth put on a sad face, disfiguring their faces so as to make a show in appearing to be carrying out holiness by fasting, but Jesus told his disciples that when fasting they should grease their heads and wash their faces so that they would appear normal to men, knowing that the Father looks upon the heart. (Matt. 6:16-18) Fasting was sometimes practiced by Christians so as to give undivided attention to spiritual matters.—Acts 13:2, 3; see FAST.

Laying hand on eyes of deceased. Jehovah’s expression to Jacob, “Joseph will lay his hand upon your eyes” (Gen. 46:4), was a way of saying that Joseph would be the one favored to close Jacob’s eyes after his death, which was a duty of the firstborn son. Jehovah here indicated to Jacob that the right of firstborn should go to Joseph.—1 Chron. 5:2.

Whistling. To “whistle at” something represented astonishment or wonderment. Such was the attitude produced in those viewing the awesome desolation of Judah, and later, the fearsome ruin of Babylon.—Jer. 25:9; 50:13; 51:37.

It was the custom of kings or men of authority to lean on the arm of a servant or one in an inferior position, as did King Jehoram of Israel. (2 Ki. 7:2, 17) King Ben-hadad supported himself on the hand of his servant Naaman as he bowed down at the house of his god Rimmon.—2 Ki. 5:18.

ILLUSTRATIVE USAGE

Washing another’s feet. Jesus employed one of the Oriental customs in an illustrative way when, giving his disciples a lesson in humility and serving one another, he washed his disciples’ feet. Peter spoke up, asking him to wash not only his feet but also his hands and his head. But Jesus replied: “He that has bathed does not need to have more than his feet washed, but is wholly clean.” (John 13:3-10) Here Jesus was referring to the fact that after one had been to the bath he would, on returning from the bath to his house, need only to wash the dust of the road from his sandaled feet. He used this cleanness as figurative of spiritual cleanness.

Walking. Another illustrative expression is “to walk,” meaning to follow a certain course of action, as “Noah walked with the true God.” (Gen. 6:9; 5:22) Those walking with God followed the life course outlined by God and found his favor. The Christian Greek Scriptures, using this same expression, picture the two contrasting courses of action pursued by one before and after becoming a servant of God. (Eph. 2:2, 10; 4:17; 5:2) In a similar manner “running” is used to symbolize a course of action. (1 Pet. 4:4) God said that the prophets in Judah “ran” though not sent by him, meaning that they took the prophetic course falsely, unauthorized. (Jer. 23:21) Paul describes the Christian course in terms of “running.” He likens it to a race that one can run either well or poorly and in which one must run according to the rules in order to win the prize.—1 Cor. 9:24; Gal. 2:2; 5:7.

AUGUSTUS

(Au·gusʹtus) [August One; applied to things most noble, venerable, sacred; Latin, augere, “to increase”; Greek, Se·ba·stosʹ, “Reverend One”].

This title implying divinity was given to Gaius Octavius. Later Roman emperors also assumed the title (Acts 25:21, 25), but by itself when used as a name, it refers to Octavius, the first emperor of the Roman Empire.

Octavius was born on September 23, 63 B.C.E., the son of Octavius and his wife Atia, both of noble families. His father’s death four years later led to Octavius’ secret adoption by his mother’s uncle Julius Caesar. After the death of Julius, the adoption was made public and young Octavius soon joined a triumvirate with Mark Antony and Lepidus. These three quickly moved in a ruthless manner to have 300 senators and 2,000 knights assassinated. They then successfully defeated Caesar’s assassins at Philippi in 42 B.C.E., and Octavius granted Roman citizenship to the people of this city, where Paul preached about a century later. (Acts 16:12) Lepidus was sent to Africa, and Antony made an alliance with Cleopatra, the queen of Egypt. The strained relations between Octavius and Antony reached a showdown at the battle of Actium, September 31 B.C.E., where Antony and Cleopatra were defeated. Octavius thus emerged the undisputed ruler of the Roman Empire.

Octavius declined the titles “king” and “dictator” but accepted the special title “Augustus” bestowed upon him by the Senate, January 16, 27 B.C.E. After the death of Lepidus in 12 B.C.E., Augustus assumed the title “Pontifex Maximus.” With his rise in power he made reforms in government, reorganized the army, established the Praetorian Guard (Phil. 1:13), built and repaired many temples.

In 2 B.C.E. “a decree went forth from Caesar Augustus for all the inhabited earth to be registered; . . . and all people went traveling to be registered, each one to his own city.” (Luke 2:1, 3) This decree resulted in Jesus’ being born in Bethlehem in fulfillment of Bible prophecy. (Dan. 11:20; Mic. 5:2) Aside from this registration of the people for taxation and army conscription, appointment of rulers like King Herod, and execution of the death penalty, Augustus interfered very little with local government. His policy, which continued after his death, granted the Jewish Sanhedrin sweeping powers. (John 18:31) This imperial leniency gave the subjects less provocation to rebel.

Augustus had little choice for a successor. His nephew, two grandsons, a son-in-law and a stepson all died, leaving only his stepson Tiberius, whom he made coregent a year before dying. Augustus died August 19, 14 C.E., Julian calendar (August 17, Gregorian calendar), the month he had named after himself. This event is so universally recognized that it is reckoned as a pivotal date in calculating chronology of the Greek Scriptures. Augustus reigned forty-four years and enjoyed a popularity not equaled by any other Roman emperor. A month after his death, he was deified by the Senate.

[Picture on page 166]

Naval trophy showing head of Augustus

AUGUSTUS, BAND OF

When, as a result of his appeal to Caesar, the apostle Paul was sent to Rome, he was put under the charge of an army officer (centurion) of the “band of Augustus” named Julius. (Acts 27:1) The transmission of Paul and other prisoners to the army officer’s charge took place at Caesarea.—Acts 25:13; 26:30–27:1.

It is not possible to identify positively the “band of Augustus” from which Julius came. Because the word “Augustus” here translates the Greek word Se·ba·stosʹ, some have endeavored to identify the band with Samaria, which at that time was called Sebaste, and thus they claim this was a body of soldiers drawn from Samaritan recruits. Josephus does mention a “troop of Sebaste.” (Wars of the Jews, Book II, chap. XII, par. 5) However, there does not seem to be much justification for placing such a construction on this term as used by the writer of Acts.

Another view is that the Augustan band refers to the frumentarii, a special imperial corps of officers with the rank of centurion who served as a sort of liaison department of couriers between the emperor and the military establishments in the provinces, and whose members are said to have acted in conducting prisoners. This view, in part at least, seeks support in the Authorized Version rendering of Acts 28:16, which includes a doubtful portion stating that “the centurion delivered the prisoners to the captain of the guard.” Those advancing this view presume this “captain of the guard” to be the chief over the frumentarii. This phrase, however, does not appear in most modern translations of the verse.

The Revised Standard Version calls this band the