Acts 17:9
in Acts 17And they collected bond from Jason and the others, and then released them.
BSB
The same verse in ASV and KJV ▾
ASV
And when they had taken security from Jason and the rest, they let them go.
KJV
And when they had taken security of Jason, and of the other, they let them go.
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This verse in Acts 17
Commentary
8 notes on this verseFor we read also in the Acts of the Apostles that those who in the stead of Paul and Silas were dragged before the magistrates at Thessalonica, were dismissed with a heavy fine. For after that they had been very burdensome to them for his …
This site's exposition
moved with envy
on Acts 17:5-9
Moved with envy, the unbelieving Jews hire lewd fellows of the baser sort and set the city on an uproar, assaulting Jason's house because the missionaries themselves cannot be found. Their charge to the rulers turns Paul's message into sedition: these that have turned the world upside down are come hither also, and Jason has received them, all doing contrary to the decrees of Cesar, saying there is another king, one Jesus. The politarchs, the very title Luke uses for the city's rulers, are confirmed by an inscription found on the Vardar Gate at Thessalonica, a detail unknown to secular history until archaeology caught up with Luke's accuracy. Security is taken of Jason, likely a bond forfeited if the missionaries return, which the bench reads as the practical reason Paul does not go back to Thessalonica himself but writes to it instead.
The record, by era
The Church Fathers2 voices
"When they had taken security" - a legal term - satisfactionem accipere, it is doubtful if, as Chrysostom supposes, Jason became surety in person. The surety was more probably a deposit of money and had for its object the guaranty that the peace should be kept, and nothing done contrary the Emperor and the state.
"And when they had taken security of Jason, and of the other, they let them go." A man worthy to be admired, that he put himself into danger, and sent them away from it. See how by giving security Jason sent Paul away: so that he gave his life to the hazard for him.
The Puritans and the Awakening2 voices
And when they had taken security of Jason, and of the other,....
Among the persecutors of Christianity, as there have been instances of the madness and rage of brutes, so there have been likewise of the prudence and temper of men; moderation has been a virtue.
The Nineteenth Century1 voice
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
And when they had taken security of Jason - This is an expression taken from courts, and means that Jason and the other gave satisfaction to the magistrates for the good conduct of Paul and Silas, or became responsible for it. Whether it was by depositing a sum of money, and by thus giving bail, is not quite clear. The sense is, that they did it in accordance with the Roman usages, and gave sufficient security for the good conduct of Paul and Silas. Heuman supposes that the pledge given was that they should leave the city.
1 more voice on this verse
The Nineteenth Century1 voice
Taken security - Λαβοντες το ἱκανον, Having taken what was sufficient, or satisfactory. Sufficient for the present, to prove that the apostles were upright, peaceable, and loyal men; and that Jason and his friends were the like, and would be, at any time, forthcoming to answer for their conduct. Perhaps this is the sense of the phrase in the text.
The words behind it
12 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | And | G2532 → | 9120 times |
| λαβόντες | labontes | having taken | G2983 → | 257 times |
| τὸ | to | <the> | G3588 → | 19766 times |
| ἱκανὸν | hikanon | security | G2425 → | 39 times |
| παρὰ | para | from | G3844 → | 192 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| Ἰάσονος | iasonos | Jason | G2394 → | 5 times |
| καὶ | kai | and | G2532 → | 9120 times |
| τῶν | ton | the | G3588 → | 19766 times |
| λοιπῶν | loipon | rest | G3062 → | 39 times |
| ἀπέλυσαν | apelusan | they let go | G630 → | 63 times |
| αὐτούς.¶ | autous | them. | G846 → | 5565 times |
καὶAnd
kaiG2532 →9120 times
λαβόντεςhaving taken
labontesG2983 →257 times
τὸ<the>
toG3588 →19766 times
ἱκανὸνsecurity
hikanonG2425 →39 times
παρὰfrom
paraG3844 →192 times
τοῦ<the>
touG3588 →19766 times
ἸάσονοςJason
iasonosG2394 →5 times
καὶand
kaiG2532 →9120 times
τῶνthe
tonG3588 →19766 times
λοιπῶνrest
loiponG3062 →39 times
ἀπέλυσανthey let go
apelusanG630 →63 times
αὐτούς.¶them.
autousG846 →5565 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
5 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Acts 17:5The Jews, however, became jealous. So they brought in some troublemakers from the marketplace, formed a mob, and sent the city into an uproar. They raided Jason’s house in search of Paul and Silas,…
it leads to
- Acts 17:13
But when the Jews from Thessalonica learned that Paul was also proclaiming the word of God in Berea, they went there themselves to incite and agitate the crowds.
- Galatians 5:26
Let us not become conceited, provoking and envying one another.
- Galatians 5:21
and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who practice such things will not inherit the kingdom of God.
- Acts 17:7
and Jason has welcomed them into his home. They are all defying Caesar’s decrees, saying that there is another king, named Jesus!”
- Acts 14:2
But the unbelieving Jews stirred up the Gentiles and poisoned their minds against the brothers.
- Acts 17:13
Where this verse is studied
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This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Acts 37; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Peter of Alexandria, The Canonical Epistle and William Ramsay, St. Paul the Traveller and the Roman Citizen.
