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Easy-to-Read Version
Acts 18:17
Bible Study Resources
Concordances:
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- InternationalParallel Translations
And they all seized Sosthenes, the leader of the synagogue, and beat him in front of the tribunal, but none of these things mattered to Gallio.
Then all the Greekes tooke Sosthenes the chiefe ruler of the Synagogue, and beat him before the Iudgement seat: and Gallio cared for none of those things.
Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things.
And they all seized Sosthenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to any of this.
But they all took hold of Sosthenes, the leader of the synagogue, and began beating him in front of the judgment seat. And yet Gallio was not concerned about any of these things.
Then they all grabbed Sosthenes, the leader of the synagogue, and beat him there before the court. But this did not bother Gallio.
Then the Greeks all seized Sosthenes, the leader of the synagogue, and began beating him right in front of the judgment seat; but Gallio paid no attention to any of this.
And they all took hold of Sosthenes, the leader of the synagogue, and began beating him in front of the judgment seat. But Gallio was not concerned about any of these things.
And they all took hold of Sosthenes, the leader of the synagogue, and began beating him in front of the judgment seat. But Gallio was not concerned about any of these things.
At this, the crowd seized Sosthenes the synagogue leader and beat him in front of the judgment seat. But none of this was of any concern to Gallio.
The crowd grabbed Sosthenes, the Jewish leader, and beat him up in front of the court. But none of this mattered to Gallio.
They all grabbed Sosthenes, the president of the synagogue, and gave him a beating in full view of the bench; but Gallio showed no concern whatever.
And having all laid hold on Sosthenes the ruler of the synagogue, they beat him before the judgment-seat. And Gallio troubled himself about none of these things.
Then tooke al the Grecians Sosthenes the chiefe ruler of the Synagogue, and beat him before the iudgement seat: but Gallio cared nothing for those things.
Then the pagans seized Sos''the-nes, the priest of the synagogue, and beat him before the judgment seat. And Gal''li-o disregarded these things.
They all grabbed Sosthenes, the leader of the synagogue, and beat him in front of the court. But that did not bother Gallio a bit.
So they all seized Sosthenes, the ruler of the synagogue, and began beating him in front of the judgment seat. And none of these things was a concern to Gallio.
And all the Greeks having seized Sosthenes the ruler of the synagogue, they beat him before the tribunal. And not one of these things mattered to Gallio.
And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
And they all made an attack on Sosthenes, the ruler of the Synagogue, and gave him blows before the judge's seat; but Gallio gave no attention to these things.
Then all the Yevanim laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things.
Then all of themall of the Greeks">[fn] took Sosthenes, the synagogue leader, and began beating him in front of the judge's seat. But Gallio paid no attention to any of this.1 Corinthians 1:1;">[xr]
And all the Heathens seized Sosthenis the presbyter of the synagogue, and beat him before the tribunal. And Galion was careless of these.
And all the Gentiles laid hold of Sosthenes an Elder of the synagogue, and smote him before the judgment-seat. And Gallio disregarded these things.
Then all the Grekes toke Softenes the chiefe ruler of ye synagogue, & smote hym before the iudgement seate: And Gallio cared for none of those thinges.
And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things.
Then they all took Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
Then the people all set upon Sosthenes, the Warden of the synagogue, and beat him severely in front of the court. Gallio did not concern himself in the least about this.
And alle token Sostenes, prince of the synagoge, and smoten him bifor the doom place; and no thing of these was to charge to Gallion.
And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat [him] before the judgment-seat. And Gallio cared for none of those things.
So they all seized Sosthenes, the president of the synagogue, and began to beat him in front of the judgment seat. Yet none of these things were of any concern to Gallio.
Then all the Greeks [fn] took Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. But Gallio took no notice of these things.
The crowd then grabbed Sosthenes, the leader of the synagogue, and beat him right there in the courtroom. But Gallio paid no attention.
Then all the Greek people took Sosthenes, the leader of the Jewish place of worship, and beat him in front of the court. But Gallio did not let this trouble him.
Then all of them seized Sosthenes, the official of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to any of these things.
But they all, laying hold of Sosthenes the ruler of the synagogue, began to strike him before the judgment-seat; and, for none of these things, did Gallio care.
And all laying hold on Sosthenes, the ruler of the synagogue, beat him before the judgment seat. And Gallio cared for none of those things.
And they all seized Sos'thenes, the ruler of the synagogue, and beat him in front of the tribunal. But Gallio paid no attention to this.
Then toke all the Grekes Sostenes the chefe rular of the synagoge and smote him before the iudges seate. And Gallio cared for none of tho thinges.
and all the Greeks having taken Sosthenes, the chief man of the synagogue, were beating [him] before the tribunal, and not even for these things was Gallio caring.
Then all the Grekes toke Sosthenes the ruler of the Sinagoge, and smote him before the iudgment seate. And Gallio cared for none of tho thinges.
but the Greeks in a body fell upon Sosthenes the chief ruler of the synagogue, and beat him before the tribunal: whilst Gallio was unconcern'd about the matter.
Now the street rabble turned on Sosthenes, the new meeting-place president, and beat him up in plain sight of the court. Gallio didn't raise a finger. He could not have cared less.
As they were leaving, the Jews grabbed a guy named Sosthenes (the new leader of the Jewish church and a believer in Jesus) and beat him mercilessly. Gallio rolled his eyes and said nothing.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Sosthenes: 1 Corinthians 1:1
the chief: Acts 18:8
And Gallio: Acts 17:32, Amos 6:6, 1 Corinthians 1:23
Reciprocal: Proverbs 24:11 - General Mark 5:22 - rulers Luke 8:41 - a ruler Luke 10:32 - General Luke 13:14 - the ruler John 10:13 - careth not Acts 13:15 - the rulers Acts 18:12 - the judgment Acts 21:32 - beating
Cross-References
and the Lord began to destroy Sodom and Gomorrah. He caused fire and burning sulfur to fall from the sky.
But the Shunammite woman went up the hill to the man of God. She bowed down and touched Elisha's feet. Gehazi came near to pull her away. But the man of God said to Gehazi, "Leave her alone! She's very upset, and the Lord didn't tell me about it. He hid this news from me."
You are our God! You forced the people living in this land to leave. You did this in front of your people Israel. You gave this land to the descendants of Abraham forever. Abraham was your friend.
The Lord tells his secrets to his followers. He teaches them about his agreement.
I no longer call you servants, because servants don't know what their master is doing. But now I call you friends, because I have told you everything that my Father told me.
This shows the full meaning of the Scriptures that say, "Abraham believed God, and because of this faith he was accepted as one who is right with God." Abraham was called "God's friend."
Gill's Notes on the Bible
Then all the Greeks took Sosthenes,.... These were not the Greeks or Gentiles that were devout persons, or converted to Christianity, and were on the side of Paul, and fell foul on Sosthenes, as being his chief accuser; for this is not agreeably to the spirit and character of such persons, but the profane and unconverted Greeks, who observing that Gallio sent the Jews away, with some resentment and contempt, were encouraged to fall upon the principal of them, and use him in a very ill manner; it is very likely that this person was afterwards converted, and is the same that is mentioned in 1 Corinthians 1:1. The name is Greek, and there is one of this name mentioned among the executors of Plato's will w. This man was now
chief ruler of the synagogue; chosen in, very likely, upon Crispus becoming a Christian, and being baptized:
and beat him before the judgment seat; of Gallio; before he and his friends could get out of court:
and Gallio cared for none of these things; which might not be owing to any sluggishness in him, but to an ill opinion he had of the Jews, as being a turbulent and uneasy people, and therefore he connived at some of the insolencies of the people towards them; though it did not become him, as a magistrate, to act such a part, whose business it was to keep the public peace, to quell disorders, to protect men's persons, and property, and prevent abuse and mischief, and to correct and punish for it. The Arabic version renders it, "and no man made any account of Gallio"; they did not fear his resentment, he having drove the Jews from the judgment seat.
w Laert. l. 3. in Vita Platon.
Barnes' Notes on the Bible
Then all the Greeks - The Greeks who had witnessed the persecution of Paul by the Jews, and who had seen the tumult which they had excited.
Took Sosthenes ... - As he was the chief ruler of the synagogue, he had probably been a leader in the opposition to Paul, and in the prosecution. Indignant at the Jews; at their bringing such questions before the tribunal; at their bigotry, and rage, and contentious spirit, they probably fell upon him in a tumultuous and disorderly manner as he was leaving the tribunal. The Greeks would feel no small measure of indignation at these disturbers of the public peace, and they took this opportunity to express their rage.
And beat him - ἔτυπτον etupton. This word is not what is commonly used to denote a judicial act of scourging. It probably means that they fell upon him and beat him with their fists, or with whatever was at band,
Before the judgment seat - Probably while leaving the tribunal. Instead of “Greeks” in this verse, some mss. read “Jews,” but the former is probably the true reading. The Syriac, Arabic, and Coptic read it “the Gentiles.” It is probable that this Sosthenes afterward became a convert to the Christian faith, and a preacher of the gospel. See 1 Corinthians 1:1-2, “Paul, and Sosthenes our brother, unto the church of God which is at Corinth.”
And Gallio cared ... - This has been usually charged on Gallio as a matter of reproach, as if he were wholly indifferent to religion. But the charge is unjustly made, and his name is often most improperly used to represent the indifferent, the worldly, the careless, and the skeptical. By the testimony of ancient writers he was a most mild and amiable man, arid an upright and just judge. There is not the least evidence that he was indifferent to the religion of his country, or that he was of a thoughtless and skeptical turn of mind. All that this passage implies is:
(1) That he did not deem it to be his duty, or a part of his office, to settle questions of a theological nature that were started among the Jews.
(2) That he was unwilling to make this subject a matter of legal discussion and investigation.
(3) That he would not interfere, either on one side or the other, in the question about proselytes either to or from Judaism. So far, certainly, his conduct was exemplary and proper.
(4) That he did not choose to interpose, and rescue Sosthenes from the hands of the mob. From some cause he was willing that he should feel the effects of the public indignation. Perhaps it was not easy to quell the riot; perhaps he was not unwilling that he who had joined in a furious and unprovoked persecution should feel the effect of it in the excited passions of the people. At all events, he was but following the common practice among the Romans, which was to regard the Jews with contempt, and to care little how much they were exposed to popular fury and rage. In this he was wrong; and it is certain, also, that he was indifferent to the disputes between Jews and Christians; but there is no propriety in defaming his name, and making him the type and representative of all the thought less and indifferent on the subject of religion in subsequent times. Nor is there propriety in using this passage as a text as applicable to this class of people.
Clarke's Notes on the Bible
Verse Acts 18:17. Then all the Greeks took Sosthenes — As this man is termed the chief ruler of the synagogue, it is probable that he had lately succeeded Crispus in that office; see Acts 18:8; and that he was known either to have embraced Christianity, or to have favoured the cause of St. Paul. He is supposed to be the same person whom St. Paul associates with himself in the first epistle to the Corinthians, 1 Corinthians 1:1. Crispus might have been removed from his presidency in the synagogue as soon as the Jews found he had embraced Christianity, and Sosthenes appointed in his place. And, as he seems to have speedily embraced the same doctrine, the Jews would be the more enraged, and their malice be directed strongly against him, when they found that the proconsul would not support them in their opposition to Paul.
But why should the Greeks beat Sosthenes? I have in the above note proceeded on the supposition that this outrage was committed by the Jews; and my reason for it is this: οι ελληνες, the Greeks, is omitted by AB, two of the oldest and most authentic MSS. in the world: they are omitted also by the Coptic and Vulgate, Chrysostom, and Bede. Instead of οιελληνες, three MSS., one of the eleventh, and two of the thirteenth century, have ιουδαιοι, the Jews; and it is much more likely that the Jews beat one of their own rulers, through envy at his conversion, than that the Greeks should do so; unless we allow, which is very probable, (if ελληνες, Greeks, be the true reading,) that these Hellenes were Jews, born in a Greek country, and speaking the Greek language.
And Gallio cared for none of those things. — Και ουδεν τουτων τῳ Γαλλιωνι εμελεν. And Gallio did not concern himself, did not intermeddle with any of these things. As he found that it was a business that concerned their own religion, and that the contention was among themselves, and that they were abusing one of their own sect only, he did not choose to interfere. He, like the rest of the Romans, considered the Jews a most despicable people, and worthy of no regard; and their present conduct had no tendency to cause him to form a different opinion of them from that which he and his countrymen had previously entertained. It is not very likely, however, that Gallio saw this outrage; for, though it was before the judgment seat, it probably did not take place till Gallio had left the court; and, though he might be told of it, he left the matter to the lictors, and would not interfere.
The conduct of Gallio has been, in this case, greatly censured; and I think with manifest injustice. In the business brought before his tribunal, no man could have followed a more prudent or equitable course. His whole conduct showed that it was his opinion, that the civil magistrate had nothing to do with religious opinions or the concerns of conscience, in matters where the safety of the state was not implicated. He therefore refused to make the subject a matter of legal discussion. Nay, he went much farther; he would not even interfere to prevent either the Jews or the apostles from making proselytes. Though the complaint against the apostles was, that they were teaching men to worship God contrary to the law; Acts 18:15, yet, even in this case, he did not think it right to exert the secular power to restrain the free discussion and teaching of matters which concerned the rights of conscience in things pertaining to the worship of the gods. As to his not preventing the tumult which took place, we may sag, if he did see it, which is not quite evident, that he well knew that this could rise to no serious amount; and the lictors, and other minor officers, were there in sufficient force to prevent any serious riot, and it was their business to see that the public peace was not broken, besides, as a heathen, he might have no objection to permit this people to pursue a line of conduct by which they were sure to bring themselves and their religion into contempt. These wicked Jews could not disprove the apostle's doctrine, either by argument or Scripture; and they had recourse to manual logic, which was an indisputable proof of the badness of their own cause, and the strength of that of their opponents.
But in consequence of this conduct Gallio has been represented as a man perfectly careless and unconcerned about religion in general; and therefore has been considered as a proper type or representative of even professed Christians, who are not decided in their religious opinions or conduct. As a heathen, Gallio certainly was careless about both Judaism and Christianity. The latter he had probably never heard of but by the cause now before his judgment seat; and, from any thing he could see of the other, through the medium of its professors, he certainly could entertain no favourable opinion of it: therefore in neither case was he to blame. But the words, cared for none of those things, are both misunderstood and misapplied: we have already seen that they only mean that he would not intermeddle in a controversy which did not belong to has province and sufficient reasons have been alleged why he should act as he did. It is granted that many preachers take this for a text, and preach useful sermons for the conviction of the undecided and lukewarm; and it is to be deplored that there are so many undecided and careless people in the world, and especially in reference to what concerns their eternal interests. But is it not to be lamented, also, thy there should be preachers of God's holy word who attempt to explain passages of Scripture which they do not understand. For he who preaches on Gallio cared for none of those things, in the way in which the passage has, through mismanagement, been popularly understood, either does not understand it, or he willing perverts the meaning.
