Acts 18:17

Acts 18:17 in Multiple Translations

Berean Standard Bible BSB

At this, the crowd seized Sosthenes the synagogue leader and beat him in front of the judgment seat. But none of this was of concern to Gallio.

King James Version KJV

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.

American Standard Version ASV

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.

Bible in Basic English BBE

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.

Free Bible Version FBV

Then the crowd turned on Sosthenes, the leader of the synagogue, and beat him right outside the court, but Gallio wasn't concerned about this at all.

Geneva Bible 1599 GNV

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.

Young's Literal Translation YLT

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.

World English Bible WEB

Then all the Greeks seized Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn’t care about any of these things.

Noah Webster Bible WBS

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.

Douay-Rheims 1899 DRV

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.

Translation for Translators T4T

Then the mob outside grabbed the leader of the Jewish meeting place, Sosthenes because they considered that he was responsible for those accusations against Paul. They beat him, right there in front of the courthouse. But Gallio did nothing about it.

Plain English Version PEV

There were people watching that court, and they grabbed the leader of a Jewish meeting house. His name was Sosthenes. They beat him up right there in front of the judge’s seat. Gallio saw them hitting him, but he didn’t do anything to stop them.

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Berean Amplified Bible — Acts 18:17

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Acts 18:17 Interlinear (Deep Study)

BIB

GRK επιλαβομενοι δε παντες οι ελληνες σωσθενην τον αρχισυναγωγον ετυπτον εμπροσθεν του βηματος και ουδεν τουτων τω γαλλιωνι εμελλεν

επιλαβομενοι epilambanō G1949 to catch Verb-2ADP-NPM

δε de G1161 then Conj

παντες pas G3956 all Adj-NPM

οι ho G3588 the/this/who Art-NPM

ελληνες Hellēn G1672 Greek, Gentile Noun-NPM

σωσθενην Sōsthenēs G4988 Sosthenes Noun-ASM

τον ho G3588 the/this/who Art-ASM

αρχισυναγωγον archisunagōgos G752 synagogue leader Noun-ASM

ετυπτον tuptō G5180 to strike Verb-IAI-3P

εμπροσθεν emprosthen G1715 before Prep

του ho G3588 the/this/who Art-GSN

βηματος bēma G968 judgement seat Noun-GSN

και kai G2532 and Conj

ουδεν oudeis G3762 none Adj-NSN-N

τουτων ohutos G3778 this/he/she/it Dem-GPN

τω ho G3588 the/this/who Art-DSM

γαλλιωνι Galliōn G1058 Gallio Noun-DSM

εμελλεν mellō G3195 to ensue Verb-IAI-3S

Greek Word Study

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Greek Word Reference — Acts 18:17

επιλαβομενοι epilambanō G1949 "to catch" Verb-2ADP-NPM

To catch or take hold of something, like when Jesus caught Peter's hand in Matthew 14:31. It can also mean to seize or grasp something for help or attainment. This word is used in various contexts, including Acts 17:19 and Luke 9:47.

Definition: ἐπι-λαμβάνω [in LXX for חָזַק hi., אָחַז, etc. ;] always mid. in LXX and NT (see Cremer, 758), to lap hold of: with genitive of person(s), Mat.14:31, Act.17:19 21:30, 33; with accusative of person(s) (not cl.), Luk.9:47 14:4 23:26 (WH, but see Bl., 1015), Act.9:27 16:9 18:17; with genitive of thing(s), Mrk.8:23, Act.23:10, Heb.8:9" (LXX) ; with genitive of person(s) and of thing(s), Luk.20:20, 26; τ. αἰωνίου (ὄντως) ζωῆς, 1Ti.6:12 6:19. Metaphorical (as in Sir.4:11), Heb.2:16 (see Westc., in l).† (AS)

Usage: Occurs in 18 NT verses. KJV: catch, lay hold (up-)on, take (by, hold of, on) See also: 1 Timothy 6:12; Hebrews 2:16; Hebrews 8:9.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

παντες pas G3956 "all" Adj-NPM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

οι ho G3588 "the/this/who" Art-NPM

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.

ελληνες Hellēn G1672 "Greek, Gentile" Noun-NPM

A Greek person or Gentile is what this word refers to, describing someone who is not Jewish. In Romans 1:16 and 1 Corinthians 1:22, it is used to describe those who are not part of the Jewish faith, but are still loved by God.

Definition: Ἕλλην, -ηνος, ὁ [in LXX: Jol.3:6, Zec.9:13 (יָוָן), etc.; 1Ma.1:19, al. * ;] a Greek; opposite to βάρβαρος, Rom.1:14; usually in ΝΤ of Greek Gentiles, opposite to Ἰουδαῖοι: Jhn.7:35, Act.11:29 14:1 16:1, 3 18:4 19:19, 17 20:21 21:28 Rom.1:16 2:9-10 3:9 10:12, 1Co.1:22 1:24 10:32 12:13, Gal.2:3 3:28, Col.3:11; of proselytes, Jhn.12:29, Act.17:4.† (AS)

Usage: Occurs in 26 NT verses. KJV: Gentile, Greek See also: 1 Corinthians 1:22; Acts 20:21; Romans 1:14.

σωσθενην Sōsthenēs G4988 "Sosthenes" Noun-ASM

Sosthenes was a Christian who worked with Paul, mentioned in 1 Corinthians 1:1. He was a leader in the early church. Paul considered him a brother in Christ.

Definition: Σωσθένης, -ου, ὁ Sosthenes; __(a) a Jewish ruler: Act.18:7; __(b) a Christian: 1Co.1:1.† (AS)

Usage: Occurs in 2 NT verses. KJV: Sosthenes See also: 1 Corinthians 1:1; Acts 18:17.

τον ho G3588 "the/this/who" Art-ASM

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'.

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.

αρχισυναγωγον archisunagōgos G752 "synagogue leader" Noun-ASM

A synagogue leader was in charge of the synagogue services, like in Mark 5:22 and Luke 8:49. This person supervised the worship and was an important figure in the Jewish community.

Definition: ἀρχισυνάγωγος, -ου, ὁ (συναγωγή), ruler of a synagogue, an administrative officer, supervising the worship (הַכְּנֵםֶת רֹאשׁ): Mrk.5:22, 35-36 5:38 Luk.8:49 13:14, Act.13:15 18:8, 17 (Inscr., see MM, see word; cf. also DB, ext., 101).† (AS)

Usage: Occurs in 9 NT verses. KJV: (chief) ruler of the synagogue See also: Acts 13:15; Luke 13:14; Mark 5:38.

ετυπτον tuptō G5180 "to strike" Verb-IAI-3P

This Greek word means to strike or beat something repeatedly, like hitting with a stick. It appears in Matthew 24:49 and Luke 12:45. The word is used to describe physical blows.

Definition: τύπτω [in LXX chiefly for hi. ;] to strike, smite, beat: with accusative, Mat.24:49, Mrk.15:19, Luk.12:45, Act.18:17 21:32 23:2-3; of mourners, τὰ στήθη, Luk.18:13 23:48; ἐπὶ τ. σιαγόνα, Luk.6:29; εἰς τ. κεφαλήν, Mat.27:30. Metaphorical, of God inflicting evil: Act.23:3 (cf. Exo.8:2, Eze.7:9, al.); of disquieting conscience, 1Co.8:12.† (AS)

Usage: Occurs in 13 NT verses. KJV: beat, smite, strike, wound See also: 1 Corinthians 8:12; Luke 12:45; Matthew 27:30.

εμπροσθεν emprosthen G1715 "before" Prep

Before something in place or time, like in front of a person or thing, as seen in Matthew 5:24 and Luke 19:4.

Definition: ἔμ-προσθεν adv. of place (in cl. also of time), [in LXX chiefly for עֳנִי ;] __1. adverbially, before, in front: Luk.19:28; εἰς τὸ ἔ., Luk.19:4; opposite to ὄπισθεν, Rev.4:6; opposite to τὰ ὀπίσω, τὰ ἔ., Php.3:13. __2. As prep., before; __(a) in front of: Mat.5:24 6:2 7:6 11:10 27:29, Luk.5:19 7:27 14:2, Jhn.3:28 10:4, Rev.19:10 22:8; __(b) in the presence of: Mat.27:11, Gal.2:14, 1Th.1:3 2:19 3:9 3:13; ὁμολουεῖν, ἀρνεῖσθαι (Dalman, Words, 210), Mat.10:32, 36 26:70, Luk.12:8; in forensic sense, Mat.25:32 27:11, Luk.21:36, Act.18:17, 2Co.5:10, 1Th.2:19, I Jn 3:19; εὐδοκία (θέλημά) ἐστι ἔ. θεοῦ (a targumic formula; Dalman, Words, 211), Mat.11:26 18:14, Luk.10:21; __(with) in the sight of: Mat.5:16 6:1 17:2 23:14, Mrk.2:12 9:2, Luk.19:27, Jhn.12:37, Act.10:4; __(d) of rank and dignity (Dem., Plat., al.; LXX, Gen.48:20): Jhn.1:15, 30.† (AS)

Usage: Occurs in 45 NT verses. KJV: against, at, before, (in presence, sight) of See also: 1 John 3:19; Luke 21:36; Revelation 4:6.

του ho G3588 "the/this/who" Art-GSN

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'.

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.

βηματος bēma G968 "judgement seat" Noun-GSN

The judgement seat refers to a raised platform where a Roman magistrate or ruler would sit to make judgments. In the New Testament, it is mentioned in Matthew 27:19 and John 19:13 as the place where Jesus stood trial.

Definition: βῆμα, -τος, τό (βαίνω), [in LXX: Deu.2:5 (מִדְרָךְ), Neh.8:4 (מִגְדָּל), I Est.9:42, Sir.19:30 45:9, 2Ma.13:26 * ;] __1. a step, stride, pace: Act.7:5. __2. a raised place, a platform reached by steps, originally that in the Pnyx at Athens from which orations were made; frequently of the tribune or tribunal of a Roman magistrate or ruler: Mat.27:19, Jhn.19:13, Act.12:21, 18:12, 16, 17 25:6, 10, 17; β. τοῦ θεοῦ, Rom.14:10; τ. Χριστοῦ, 2Co.5:10. † (AS)

Usage: Occurs in 12 NT verses. KJV: judgment-seat, set (foot) on, throne See also: 2 Corinthians 5:10; Acts 25:6; Romans 14:10.

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.

ουδεν oudeis G3762 "none" Adj-NSN-N

This word means 'none' or 'nobody', used in Luke 4:24 and Romans 8:1 to emphasize the absence of something or someone. It's a strong way to say that nothing or no one is present or available.

Definition: οὐδείς, -δεμία, -δέν (also in WH, txt., the Hellenistic forms -θείς, -θέν, Luk.22:35 23:14, Act.15:9 19:27 26:26, 1Co.13:2, 2Co.11:8; cf. BL, §6, 7; M, Pr., 56n, Thackeray, Gr., 58), related to μηδείς as οὐ to μή, no, no one, none: with nouns, Luk.4:24, Jhn.10:41, Rom.8:1, al.; absol., Mat.6:24, Mrk.3:27, Luk.1:61, Jhn.1:18, Act.18:10, Rom.14:7, al. mult.; with genitive partit., Luk.4:26, Jhn.13:28, al.; neut., οὐδέν, Mat.10:26, al.; id. with genitive partit., Luk.9:36, Act.18:17, al.; οὐδὲν εἰ μή, Mat.5:13, Mrk.9:29, al.; with neg., strengthening the negation, Mrk.15:4, 5 Luk.4:2, Jhn.3:27, al.; adverbially, Act.25:10, Gal.4:12, al. (AS)

Usage: Occurs in 223 NT verses. KJV: any (man), aught, man, neither any (thing), never (man), no (man), none (+ of these things), not (any, at all, -thing), nought See also: 1 Corinthians 1:14; John 10:18; Hebrews 2:8.

τουτων ohutos G3778 "this/he/she/it" Dem-GPN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

τω ho G3588 "the/this/who" Art-DSM

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'.

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.

γαλλιωνι Galliōn G1058 "Gallio" Noun-DSM

Gallio was a Roman officer who served as the proconsul of Achaia, mentioned in Acts 18:12 and 14. He played a significant role in the early Christian church. Gallio was a key figure in the Roman government.

Definition: Γαλλίων, -ωνος, ὁ, Gallio, proconsul of Achaia: Act.18:12, 14 17.† (AS)

Usage: Occurs in 3 NT verses. KJV: Gallio See also: Acts 18:12; Acts 18:14; Acts 18:17.

εμελλεν mellō G3195 "to ensue" Verb-IAI-3S

To ensue means to be about to happen or to intend to do something, like when Jesus was about to suffer in Matthew 2:13. It involves a sense of purpose or duty. The Bible uses this concept to describe events that are going to occur, like in Acts 3:3 and Hebrews 8:5.

Definition: μέλλω, [in LXX: Job.3:8 (עָתִיד) 19:25 (אַחֲרוֹן); elsewhere for fut., and frequently in Wi, II, 4Mac ;] to be about to be or do; __1. with inf. (Bl., §62, 4; 68, 2; M, Pr., 114); __(a) of intending or being about to do of one's own free will: with inf. praes., Mat.2:13, Luk.10:1, Act.3:3 5:35, Heb.8:5, 2Pe.1:12 (Field, Notes, 240), al.; with inf. aor. (Bl., §58, 3), Act.12:6, Rev.3:16; __(b) of compulsion, necessity or certainty: with inf. praes., Mat.16:27, Luk.9:31, Jhn.6:71, Rom.4:24, al.; with inf. aor., Rom.8:18, Gal.3:23, Rev.3:2 12:4. __2. Ptcp., ὁ μέλλων: absol., Rom.8:38, 1Co.3:22; τὰ μ., Col.2:17; εἰς τὸ μ. (Field, Notes, 65); with subst., Mat.3:7 12:32 (ὁ αἰὼν ὁ μ.; LXX for עַד), Act.24:25, 1Ti.4:8, Heb.2:5, al. (AS)

Usage: Occurs in 108 NT verses. KJV: about, after that, be (almost), (that which is, things, + which was for) to come, intend, was to (be), mean, mind, be at the point, (be) ready, + return, shall (begin), (which, that) should (after, afterwards, hereafter) tarry, which was for, will, would, be yet See also: 1 Corinthians 3:22; Hebrews 11:20; 1 Peter 5:1.

Study Notes — Acts 18:17

Show Verse Quote Highlights

Context
Cross References
Acts 18:17 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 18:17
Jamieson-Fausset-Brown on Acts 18:17
Matthew Poole's Commentary on Acts 18:17
Trapp's Commentary on Acts 18:17
Ellicott's Commentary on Acts 18:17
Adam Clarke's Commentary on Acts 18:17
Cambridge Bible on Acts 18:17
Barnes' Notes on Acts 18:17
Whedon's Commentary on Acts 18:17
Sermons on Acts 18:17

Context — Paul before Gallio

15But since it is a dispute about words and names and your own law, settle it yourselves. I refuse to be a judge of such things.” 16And he drove them away from the judgment seat.

17At this, the crowd seized Sosthenes the synagogue leader and beat him in front of the judgment seat. But none of this was of concern to Gallio.

18Paul remained in Corinth for quite some time before saying goodbye to the brothers. He had his head shaved in Cenchrea to keep a vow he had made, and then he sailed for Syria, accompanied by Priscilla and Aquila. 19When they reached Ephesus, Paul left Priscilla and Aquila. He himself went into the synagogue there and reasoned with the Jews.

Cross References

	Reference	Text (BSB)
1	1 Corinthians 1:1	Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,
2	Amos 6:6	You drink wine by the bowlful and anoint yourselves with the finest oils, but you fail to grieve over the ruin of Joseph.
3	Acts 17:32	When they heard about the resurrection of the dead, some began to mock him, but others said, “We want to hear you again on this topic.”
4	1 Corinthians 1:23	but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles,

Acts 18:17 Summary

[In this verse, we see a crowd turning violent and beating Sosthenes, the synagogue leader, because they were frustrated with the Roman proconsul Gallio for not punishing Paul, similar to the crowd in Acts 7:54-60. This event shows how quickly things can escalate when people are angry and frustrated, as warned in Proverbs 29:11. Despite the violence, Gallio didn't get involved, which teaches us that sometimes it's necessary to stay out of disputes that are not our responsibility, as seen in Romans 13:1-4. We can learn from this event to trust in God's sovereignty and provision, even in the midst of chaos, as encouraged in Psalm 23:4 and Philippians 4:13.]

Frequently Asked Questions

Why did the crowd beat Sosthenes the synagogue leader?

The crowd beat Sosthenes because they were frustrated with the Jewish leaders for not being able to convince Gallio to punish Paul, as seen in Acts 18:17. This event shows how quickly a crowd can turn violent when they don't get their way, similar to the crowd in Acts 7:54-60 that stoned Stephen.

Who is Gallio and why didn't he care about the beating of Sosthenes?

Gallio was the Roman proconsul of Achaia, as mentioned in Acts 18:12. He didn't care about the beating of Sosthenes because he had already refused to get involved in the dispute between the Jews and Paul, as stated in Acts 18:15, and saw it as a matter for the Jews to handle themselves, similar to the principle in Romans 13:1-4 where governing authorities are to maintain order.

What can we learn from Gallio's response to the situation?

We can learn that sometimes it's necessary for those in authority to stay out of disputes that are not their responsibility, as Gallio did in Acts 18:15-17. This is in line with the principle in 1 Corinthians 6:1-8, where believers are encouraged to settle their own disputes without involving outsiders.

How does this event relate to Paul's ministry in Corinth?

This event marked the end of the Jewish opposition to Paul's ministry in Corinth, as mentioned in Acts 18:17-18. After this, Paul was able to continue his ministry in Corinth without significant interruption, as seen in Acts 18:18, and even had the opportunity to preach in the synagogue in Ephesus, as mentioned in Acts 18:19, similar to his ministry in Acts 17:1-4 where he reasoned with the Jews in Thessalonica.

Reflection Questions

What would I do if I were in Sosthenes' position, being beaten by a crowd?
How can I apply the principle of not getting involved in disputes that are not my responsibility, as Gallio did, to my own life?
What can I learn from Paul's perseverance in ministry despite facing opposition, as seen in Acts 18:17-18?
How can I balance the need to stand up for what is right with the need to avoid getting involved in unnecessary conflicts, as seen in Acts 18:15-17 and Matthew 5:38-42?

Gill's Exposition on Acts 18:17

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

Jamieson-Fausset-Brown on Acts 18:17

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. Then all [the Greeks].

Matthew Poole's Commentary on Acts 18:17

All the Greeks; not the converted Greeks, though St. Austin thought they beat Sosthenes, as an enemy to Paul, (yet surely they had not so learned Christ), but the unbelieving or Gentile Greeks, who cared for neither Paul nor Jews, but favoured Gallio, who would have them driven away. Sosthenes; some think him to have been the same with Crispus, ; others, to have succeeded him in that office; and some think that he was chief ruler of another synagogue (for in great cities there might be more than one); and others, that there might be several called chief rulers over one and the same synagogue. Gallio cared for none of those things; either slighting the Jews and all their controversies, or prudently declined intermeddling with them.

Trapp's Commentary on Acts 18:17

17 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. Ver. 17. Took Sosthenes] A beloved brother of St Paul’ s, 1 Corinthians 1:1;

Ellicott's Commentary on Acts 18:17

(17) Then all the Greeks took Sosthenes, the chief ruler of the synagogue.—The better MSS. omit the word “Greeks,” which was probably inserted as an explanatory interpolation by some one who thought it more likely that a ruler of the synagogue should have been assaulted by the Greek bystanders than by those of his own race. Taking the better reading, and assuming the natural construction of the sentence to be “all of them (sc., the Jews) took Sosthenes and beat him,” we have to ask for an explanation of conduct which seems so strange. This is probably found in the appearance of the same name in 1 Corinthians 1:1, as associated with St. Paul in the Epistle to the Church of Corinth. It is a natural inference that Sosthenes, like his predecessor or partner in office (it does not necessarily follow that he succeeded him) became a convert to the new faith. If so, it is probable that he was already suspected of tendencies in that direction, and when the Jews at Corinth found their plans frustrated, it was natural that they should impute their failure to the lukewarmness or treachery of the man who ought to have carried them to a successful issue. They did not shrink from giving vent to their rage even before the tribunal of the proconsul. And Gallio cared for none of those things.—More accurately, And Gallio cared nothing for these things. The words have become almost proverbial for the indifference of mere politicians and men of the world to religious truth. We speak of one who is tolerant because he is sceptical, as a Gallio. It may be questioned, however, whether this was the thought prominent in St. Luke’s mind as he thus wrote. What he apparently meant was that the proconsul was clear sighted enough to pay no regard to the clamours of St. Paul’s accusers. If they chose, after failing in their attack on Paul, to quarrel among themselves, what was that to him? “Laissez faire, laissez alter” might well be his motto in dealing with such a people. The general impression, however, as to his character is not without its truth. The easy-going gentleness of his character ill fitted him to resist the temptations of Nero’s court, and after retiring from Achaia in consequence of an attack of fever (Sen. Ep. 104), he returned to Rome, and, to the distress of Burrhus and his own brother, Seneca, he took part in ministering to the emperor’s vices (Dio. lxi. 20). He finally fell under the tyrant’s displeasure, and, according to one tradition, was put to death by him. Another represents him as anticipating his fate by suicide; Tacitus, however (Ann. xv. 73), only speaks of him as terrified by his brother’s death, and supplicating Nero for his own life.

Adam Clarke's Commentary on Acts 18:17

Verse 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: οιελληνες, 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.] ΚαιουδεντουτωντῳΓαλλιωνιεμελεν. 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.

Cambridge Bible on Acts 18:17

17. Then all the Greeks took Sosthenes, the chief ruler of the synagogue] The conjunction is too strongly rendered in the A.V. The oldest MSS. omit “the Greeks” which is very like a marginal gloss that has been introduced into the text by some scribe. Here as before (Acts 18:8) omit “chief.” Render (with R. V.), And they all laid hold on Sosthenes the ruler of the synagogue. The verb is used (Acts 21:30) of the violent action of the mob at Jerusalem, and just afterwards (Acts 21:33) of the chief captain’s conduct when he rescued Paul. Neither would be very gentle measures. And we may understand something of the same kind here. The surrounding crowd, of whom no doubt most would be Greeks, catching the tone of the magistrate, prepared to follow up his decision by a lesson of their own, of a rather rough kind. Sosthenes had probably been the spokesman of the Jews, and Paul would not improbably have some sympathizers among the Gentiles. And “Jew-baiting” was not unknown in those days. So with impunity the crowd could wreak their own vengeance on these interrupters of the proper business of the court, and beat Sosthenes before he was out of the magistrate’s presence. The name Sosthenes was a very common one, and we need not identify this man with the Sosthenes mentioned in 1 Corinthians 1:1.And Gallio cared for none of those things] Neither for the questions raised nor for those who raised them. How little Jewish life was regarded by the Romans is shewn in many places in their literature (see Farrar’s St Paul, vol. 1. Exc. xiv.). Tiberius banished four thousand of them to Sardinia, saying that if the unhealthy climate killed them off “it would be a cheap loss” (Tac. Ann. ii. 85). Coming from Rome where such feeling was universal, the lives and limbs of a few Jews would appear of small importance, and like the Emperor just named he may have thought it mattered little what became of them.

Barnes' Notes on Acts 18:17

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.

Whedon's Commentary on Acts 18:17

17. All the Greeks—All the Greeks present at the court. The Greeks of this degenerate age had learned to watch their Roman arbiter’s eye with servile adulation, and to take the cue from his words.

Sermons on Acts 18:17

	Sermon	Description
	1 Corinthians 1 by John Nelson Darby	John Nelson Darby explores the first epistle to the Corinthians, emphasizing the distinction between being 'sanctified in Christ Jesus' and merely calling on the name of the Lord.
	God's Provision for Holiness by B.H. Clendennen	In this sermon, the preacher emphasizes the importance of recognizing and understanding the holiness of God. He suggests that scientific individuals may have a greater awe of God t
	Studies in 1 Corinthians-01 1 Cor 1:1-17 by William MacDonald	In this sermon, the speaker begins by introducing a chorus that they will be teaching throughout the series on 1 Corinthians. They emphasize the importance of trusting in God's pla
	Church Live Re-Visited: Session One - Part 1 by Ron Bailey	This sermon delves into the topics of the New Covenant and the local church, exploring the speaker's strong convictions on these matters. It emphasizes the importance of increasing
	Call to the Fellowship of God's Son by Stephen Kaung	In this sermon, the preacher focuses on the exhortation given by the Apostle Paul in 1 Corinthians. The exhortation is to be perfectly united in the same mind and opinion, without
	Is the Christ Divided? by Stephen Kaung	In this sermon, Brother Stephen Kong focuses on the issue of division within the church, specifically addressing the problem that existed in the church at Corinth. He emphasizes th
	The Last Try by Ralph Sexton	In this sermon, the preacher emphasizes the importance of making a decision to serve God and run the race of faith. He highlights the need for believers to have joy, victory, and a