Ruler
Ruler
The ruler of the temple occurs in Act 4:1 AVm [Note: Vm Authorized Version margin.] , but is more correctly represented by the captain of the temple (Authorized Version and Revised Version ). He was a priest, second in command to the high priest himself, and had under him the officers who commanded the Temple police. His duty was to superintend the priests and Levites who guarded the Temple and its precincts. The word ruler, however, generally represents or some derived word, and the general idea behind is that of a magistrate of a city, whereas , suggests rather a governor of a country (see Government). In Act 3:17, Act 4:5; Act 4:8, Act 13:27 is used of the Jews in authority who had Jesus put to death, and therefore includes the high priests (cf. R. J. Knowling in Expositors Greek Testament , Acts, 1900, on Act 4:5). In Act 4:26, Act 7:27; Act 7:35 (referred to Moses in Egypt) Act 23:5 the word occurs in quotations from the Septuagint . In Rom 13:3 magistrates (and possibly also governors and the Emperor) are referred to. In Act 13:15 rulers of the synagogue are mentioned at Pisidian Antioch. In Asia Minor there is evidence that the title was one of honour, and therefore could be held by more than one person simultaneously; there is a case known of even a woman bearing this title at Smyrna. In Corinth, however (Act 18:17), the normal practice of having one ruler of the synagogue with real power appears to have been maintained. In Act 14:5 the leading men among the Jews at Iconium are intended, probably including the honorary rulers of the synagogue. In Act 16:19 Luke first uses the general term , and then the specific for the two leading Roman magistrates of the colonia Philippi (see under Praetor). In Act 17:8, again, it is the leading magistrates of Thessalonica, the , to whom reference is made (see under Magistrate). In Eph 6:12 the rulers of the darkness of this world (Authorized Version ) might be more exactly rendered the world-rulers of this darkness (Revised Version ). The reference here is to spiritual powers of evil to which this world is really in bondage, while all the time it falsely asserts its independence of the only true God. This world is the realm of darkness of these powers. References to such powers under various names are frequent in the NT where they are part of the heritage from later Judaism.
A. Souter.
Fuente: Dictionary of the Apostolic Church
RULER
Any society must have some sort of leadership if it is to function effectively. In primitive societies the heads of families provided that leadership (Gen 14:14; Gen 32:3-6). As societies developed, the leadership came from recognized officials who administered the affairs of the community (Rth 4:2). There is great variety in the types of rulers who feature in the Bible, but the Bible consistently encourages Gods people to do what they can to cooperate with their rulers for the good of society as a whole (Jer 29:7; Tit 3:1; 1Pe 2:13-14).
Leadership in Old Testament Israel
Even when the Israelites were slaves in Egypt and had no government of their own, senior men in the community were recognized as leaders (Exo 3:16; Exo 4:29; Exo 12:21). After the establishment of the Israelite nation under Moses, seventy elders were appointed to share the civil leadership with Moses. In the early days of Israels national life, these elders served as judges in matters of civil law (Exo 18:17-26; Num 11:16-17; Num 11:24-25).
As Israels administration developed, elders and judges became two separate groups of officials (Deu 21:2; Deu 22:15; Deu 25:7-8; Jos 8:33; Jos 20:4; Jdg 11:5; Mic 7:3; Zep 3:3-4; see JUDGE). Religious affairs, however, were under the control of priests (see PRIEST).
God wanted Israel to recognize him as their supreme ruler and to obey his laws. The priests and elders were merely the administrators of those laws. But the people failed to follow Gods laws, and the first few centuries of their national life in Canaan were marked by repeated judgments from God in the form of invasions from neighbouring nations. In response to the peoples repentance, God raised up deliverers from among them to overthrow the enemy and re-establish his rule among them. But the peace was often followed by periods of disobedience, which brought renewed suffering (Jdg 2:13-19; see JUDGES, BOOK OF).
In search of stability, the people asked to have a king to rule over the whole nation, as neighbouring nations had. This was a rejection of God, for it was an attempt by the people to correct their problems by changing from one political system to another, rather than by changing from rebellion against God to obedience (1Sa 8:4-7; see KING). The people got the monarchy they wanted, though even under the new system of government the elders retained considerable influence in the nation (1Ki 8:1; 1Ki 20:7; 1Ki 21:8; 2Ki 23:1).
After the Jews captivity in Babylon and return to their homeland, the Persian overlords appointed prominent Jews to positions of leadership in the nation (Ezr 7:25-26; Neh 5:14; Neh 7:2). During this period religious leaders became more and more involved in civil affairs. Their authority grew rapidly through the function of synagogues that began to appear throughout the country, and through the establishment of a national Jewish council called the Sanhedrin (Mat 23:2-4; Mat 26:59; Joh 7:32; Joh 9:22; see SANHEDRIN; SCRIBES; SYNAGOGUE).
Conditions in New Testament times
In spite of being under the rule of firstly Greece and then Rome, the Jewish leaders were able to maintain firm control over their people in many of the everyday affairs of life. In New Testament times they had considerable influence with the Roman authorities. In fact, the Jewish leaders were the ones really responsible for the crucifixion of Jesus (Mat 27:1-2; Mat 27:20; Act 4:8-10).
Jesus recognized the authority of civil rulers, though he pointed out that they were responsible to God for the way they used their authority (Luk 20:25; Joh 19:11). Although he refused to use force against unjust treatment (Mat 26:52; Joh 18:36), Jesus showed, by being outspoken on one occasion and defiantly silent on another, his contempt for the misuse of power (Luk 13:32; Luk 23:9). When the rulers put him on trial, his conduct before them showed them clearly that he saw no justice in their actions. Yet he tried neither to escape nor to retaliate. In the end he was executed (Mat 27:11-14; Joh 19:9-11; 1Pe 2:23).
Christians likewise must recognize the authority of the civil rulers (Rom 13:1-7; 1Pe 2:13-14; 1Pe 2:17), though they too will at times see the need to speak out against injustice (Act 16:37-39; Act 25:8-11). Like Jesus they may suffer at the hands of unjust rulers (Mat 10:18; Act 12:2-3), but they must not return evil for evil (Rom 12:17-19; 1Pe 2:20-21; 1Pe 3:14; see GOVERNMENT; JUSTICE).
Because of their loyalty to God, Christians may at times have to disobey laws that are anti-Christian. As a result they may suffer imprisonment and even death (Act 5:29; Act 5:40-41; 1Pe 4:16; Rev 13:6-7; Rev 18:24). Through it all, however, God will be faithful to them, and in the end they will be the victors (1Pe 4:19; Rev 2:10-11; Rev 20:4; see MARTYR).
Fuente: Bridgeway Bible Dictionary
Ruler
RULER.This word is used in Authorized Version of the Gospels to translation six different Greek words, and it is therefore necessary to classify the instances according to the word represented. (1) In Mar 13:9 and Luk 21:12 (Revised Version NT 1881, OT 1885 governor), for which see art. Governor. (2) In Mat 24:45, (47),Mat 25:21, (23), Luk 12:42, (44) , which means an owner of property, especially of slaves. It is hardly too much to say that the word suggests the word , slave. The one word is correlative to the other. A is one who possesses slaves; a is one who belongs to and is bound to serve an owner. St. Paul, for example, regarded himself as standing in that relation to Jesus Christ. (3) In one passage, Joh 4:46 (AVm [Note: Vm Authorized Version margin.] ), , a general term, not infrequently found, to indicate any one in the service of a royal person. In this passage a man in the service of Herod, tetrarch of Galilee, is doubtless meant. The word appears to be used only of those in the service of Eastern potentates, and never in connexion with the Roman Emperor. (4) In Joh 2:9 the expression ruler of the feast occurs. This is a translation of the compound word , lit. ruler of the dining-room (with three dining-couches). His position at a dinner or banquet corresponded very much to that of a head-waiter at a modern public dinner. He had to see to the arrangement of the dining-conches, the laying of the table, the supply of food and drink; in short, to supervise everything connected with the comfort of the guests and the success of the banquet. (5) In the great bulk of the instances the word ruler represents , a more or less vague term which generally answers to the English (city) magistrate. In the following passages it indicates a member or officer of the Sanhedrin (wh. see): Luk 23:13; Luk 23:35; Luk 24:20, Joh 3:1. In Mat 9:18-23, if we compare the parallel narratives (Mar 5:22, Luk 8:41), it would appear to mean ruler of the synagogue, as in Joh 12:42, the context of which seems to settle the question. We are probably to understand this implication also in Luk 18:18, Joh 7:26; Joh 7:48. (6) The title ruler of the synagogue () is explicitly used in Mar 5:22; Mar 5:35-36; Mar 5:38, Luk 8:41; Luk 8:49; Luk 13:14 (in all the passages except the last it is Jairus that is referred to). The name was applied in Palestine to the chief official of the synagogue as a place of worship. He had, for example, to maintain order in the building, and had to select those who were to take part in the service. Outside Palestine the title was frequently honorary, and carried no duties with it.
A. Souter.
Fuente: A Dictionary Of Christ And The Gospels
Ruler
rooler.
1. In the Old Testament:
(1) , moshel, ruler, prince, master (tyrant), applied to Joseph in Egypt (Gen 45:8; compare Psa 105:21); to the Philistines (Jdg 15:11); to David’s descendants, the future kings of Israel (2Ch 7:18; compare Jer 33:26); to Pharaoh (Psa 105:20); to a wicked prince, a tyrant (Pro 28:15; compare Isa 14:5; Isa 49:7); to theocratic king, the Messiah (Mic 5:2); it is often used in general (Pro 6:7; Pro 23:1; Pro 29:12; Ecc 10:4; Isa 16:1, etc.).
(2) , naghdh, leader, noble (nobles), prince. In a number of instances the Revised Version (British and American) renders it prince, where the King James Version has ruler (1Sa 25:30; 2Sa 6:21; 1Ki 1:35, etc.). It is used of Azrikam having charge of the palace of King Ahaz (2Ch 28:7, governor of the house, the King James Version); of Azariah (Seraiah, Neh 11:11), who is called the ruler of the house of God (1Ch 9:11; compare 2Ch 31:13); he was the leader of a division or group of priests. In 2Ch 35:8 the names of three others are given (Hilkiah, Zechariah and Jehiel).
(3) , nas’, prince (so Num 13:2, the King James Version ruler); generally speaking, the nas’ is one of the public authorities (Exo 22:28); the rulers of the congregation (Exo 16:22; compare Exo 34:31); The rulers brought the onyx stones (Exo 35:27), as it was to be expected from men of their social standing and financial ability: when a ruler (the head of a tribe or tribal division) sinneth (Lev 4:22).
(4) , saghan, the representative of a king or a prince; a vice-regent; a governor; then, in the times of Ezra and Nehemiah, a leader or principal of the people of Jerusalem under the general supervision of these two men. The English Versions of the Bible renders it ruler (Eze 23:12, Eze 23:23), deputy (Jer 51:23, Jer 51:28, Jer 51:57), and, in most cases, ruler with deputy in margin (Ezr 9:2; Neh 2:16; Neh 4:14, Neh 4:19; Neh 5:7, Neh 5:17; Neh 7:5; Neh 12:40; Neh 13:11; Isa 41:25; Eze 23:6) always used in plural
(5) , kacn, a judge or magistrate (Isa 1:10; Isa 3:6, Isa 3:7; Isa 22:3; Mic 3:1, Mic 3:9); a military chief (Jos 10:24).
(6) , rodheh, one having dominion: There is little Benjamin their ruler (Psa 68:27); the meaning is obscure; still we may point to the facts that Saul, the first one to conquer the heathen (1Sa 14:47 f), came of this the smallest of all the tribes, and that within its boundaries the temple of Yahweh was erected.
(7) , rozen, a dignitary, a prince. The kings of the earth set themselves, and the rulers take counsel together, against Yahweh (Psa 2:2); in the New Testament the word is rendered archontes (Act 4:26).
(8) , sar, chief, head; prince, king; a nobleman having judicial or other power; a royal officer. The Revised Version (British and American) renders it frequently prince: rulers over my cattle (head-shepherds, Gen 47:6); rulers of thousands, rulers of hundreds, etc. (Exo 18:21); they had to be men of good character because they were endowed with judicial power (Exo 18:22); in Deu 1:15 the rendering of English Versions of the Bible is captains, etc.; they were military leaders. Zebul the ruler of the city (of Shechem, Jdg 9:30), meaning governor (compare 1Ki 22:26; 2Ki 23:8); rulers (or captains; compare 1Ki 16:9) of his (Solomon’s) chariots (1Ki 9:22); the rulers of Jezreel (2Ki 10:1) were, presumably, the ruler of the palace of the king and the ruler of the city of Samaria (compare 2Ki 10:5). It is difficult to explain why they should be called the rulers of Jezreel; both Septuagint and Vulgate (Jerome’s Latin Bible, 390-405 A.D.) omit the word; the rulers of the substance which was king David’s (1Ch 27:31) overseers of the royal domain; The rulers were behind all the house of Judah (Neh 4:16), the officers were ready to assume active command in case of an attack.
(9), (10) , shilton, a commander, an officer: the rulers of the provinces (Dan 3:2 f); , shallt, a person in power, a potentate (Dan 2:10); there seems to be little doubt that the Aramaic term is used as an adjective (compare the Revised Version margin); in Dan 5:7 occurs the verb shelat, to have dominion, he shall rule as the third in rank (compare Dan 5:16, Dan 5:29).
(11) , maghen, shield: Her rulers (shields) dearly love shame (Hos 4:18). Perhaps we ought to read (with Septuagint) migge’onam, their glory, and to translate it they love shame more than their glory; they would rather have a good (!) time than a good name.
2. In the Apocrypha:
(1) , archon, used of the rulers of the Spartans (1 Macc 14:20) and, in a general sense, of the priest Mattathias (1 Macc 2:17). the King James Version has the word also in a general sense in Sirach 41:18 (the Revised Version (British and American) mighty man).
(2) , hegoumenos, one leading the way. A quite general term, Sirach 10:2 (ruler of a city); 17:17 (of Gentile nations); 46:18 (of the Tyrians). Also 2:17 the King James Version (the Revised Version (British and American) he that ruleth), and Sirach 32:1 the Revised Version (British and American) (ruler of a feast, the King James Version master).
(3) , hoi megistanes, a rare word found only in the plural, for rulers of the congregation (Sirach 33:18). The same word in Mar 6:21 is translated lords.
(4) 2 Macc 4:27 the King James Version for , eparchos (the Revised Version (British and American) governor).
(5) The King James Version inserts the word without Greek equivalent in 1 Macc 6:14; 11:57; 2 Macc 13:2.
3. In the New Testament:
(1) , archon, a person in authority, a magistrate a judge, a prince; a councilor, a member of the supreme council of the Jews; a man of influence. There came a ruler (Mat 9:18), meaning a ruler of the synagogue (compare Mar 5:22; Luk 8:41); see (2) below; one of the rulers of the Pharisees (Luk 14:1), perhaps a member of the Jewish council belonging, at the same time, to the Pharisees, or, more probably, one of the leading Pharisees; the chief priests and the rulers (Luk 23:13, Luk 23:15; Luk 24:20; compare Joh 3:1; Joh 7:26, Joh 7:48; Joh 12:42; Act 3:17; Act 4:5, Act 4:8; Act 13:27; Act 14:5); the rulers were, with the chief priests and the scribes, members of the Sanhedrin, either of two councils of the Jews (the Great and the Lesser); they were lay-members (elders); before the rulers (Act 16:19), the police magistrates (praetores, praetors) of the city of Philippi; Thou shalt not speak evil of a ruler of thy people (Act 23:5; compare Exo 22:28, nas’; see 1, (3) above), a magistrate, a person in authority (compare Act 7:27, Act 7:35; Rom 13:3, the public authorities); the rulers of this world (1Co 2:6, 1Co 2:8), persons being mentally superior to their fellow-men, and so having great influence in shaping their opinions and directing their actions.
(2) , archisunagogos, ruler of the synagogue. He was the presiding officer of a board of elders, who had charge of the synagogue. Sometimes they, also, were given the same name (compare one of the rulers of the synagogue, Mar 5:22, Mar 5:35; Luk 8:41, Luk 8:49; in Mat 9:18 Jairus is simply called archon); the ruler mentioned in Luk 13:14 was, of course, the president of the board (compare Act 18:17, Sosthenes), while in Act 13:15 the phrase rulers of the synagogue simply signifies the board. It was a deliberative body, but at the same time responsible for the maintenance of good order in the synagogue and the orthodoxy of its members; having, therefore, disciplinary power, they were authorized to reprimand, and even to excommunicate, the guilty ones (compare Joh 9:22; Joh 12:42; Joh 16:2).
(3) , architrklinos, the ruler (steward, the Revised Version margin) of the feast (Joh 2:8, Joh 2:9). See separate article.
(4) , kosmokrator, a world-ruler (Eph 6:12). The angels of the devil (Mat 25:41; Mat 12:45) or Satan, the prince of this world (Joh 12:31), participate in his power; they are his tools, their sphere of action being this darkness, i.e. the morally corrupt state of our present existence.
(5) , politarches; the prefect of a city (Act 17:6, Act 17:8). Luke being the only one of the Biblical authors to hand down to us this word, it is a noteworthy fact that, in relatively modern times, a Greek inscription Was discovered containing this very word and, moreover, having reference to the city of Thessalonica (AJT, 1898, II, 598-643). Here it was where Paul and Silas preached the gospel so successfully that the Jews, being moved with jealousy, caused Jason and certain brethren to be dragged before the rulers of the city (ep tous politarchas). These magistrates suffered themselves to be made the tools of the unscrupulous Jews by demanding and getting security from Jason and the rest.
Fuente: International Standard Bible Encyclopedia
Ruler
“a ruler, chief, prince,” is translated “rulers,” e.g., in 1Co 2:6, 1Co 2:8, RV (AV, “princes”); “ruler,” Rev 1:5 (AV, “prince”). See MAGISTRATE, PRINCE, No. 2.
“a rule, sovereignty,” is rendered “rulers” in Luk 12:11, RV (AV, “magistrates”). See BEGINNING.
denotes “a ruler of this world” (contrast pantokrator, “almighty”). In Greek literature, in Orphic hymns, etc., and in rabbinic writings, it signifies a “ruler” of the whole world, a world lord. In the NT it is used in Eph 6:12, “the world rulers (of this darkness),” RV, AV, “the rulers (of the darkness) of this world.” The context (“not against flesh and blood”) shows that not earthly potentates are indicated, but spirit powers, who, under the permissive will of God, and in consequence of human sin, exercise satanic and therefore antagonistic authority over the world in its present condition of spiritual darkness and alienation from God. The suggested rendering “the rulers of this dark world” is ambiguous and not phraseologically requisite. Cp. Joh 12:31; Joh 14:30; Joh 16:11; 2Co 4:4.
“a ruler of a city” (polis, “a city,” archo, “to rule”), “a politarch,” is used in Act 17:6, Act 17:8, of the magistrates in Thessalonica, before whom the Jews, with a mob of market idlers, dragged Jason and other converts, under the charge of showing hospitality to Paul and Silas, and of treasonable designs against the emperor. Thessalonica was a “free” city and the citizens could choose their own politarchs. The accuracy of Luke has been vindicated by the use of the term, for while classical authors use the terms poliarchos and politarchos of similar “rulers,” the form used by Luke is supported by inscriptions discovered at Thessalonica, one of which mentions Sosipater, Secundus, and Gaius among the politarchs, names occurring as those of Paul’s companions. Prof. Burton of Chicago, in a paper on “The Politarchs,” has recorded 17 inscriptions which attest their existence, thirteen of which belong to Macedonia and five presumably to Thessalonica itself, illustrating the influence of Rome in the municipal organization of the place.
denotes “the superintendent of a banquet,” whose duty lay in arranging the tables and food (arche, “ruler,” triklinos, lit., “a room with three couches”), Joh 2:8-9.
Notes: (1) In Mar 13:9; Luk 21:12, AV, hegemon, “a leader, a governor of a province,” is translated “ruler” (RV, “governor”). See Gov. ERNOR, PRINCE, No. 3. (2) For “ruler” of the synagogue, see SYNAGOGUE. (3) In Mat 24:45, AV, kathistemi, “to appoint,” is translated “hath made ruler” (RV, “hath set”); so in Mat 24:47; Mat 25:21, Mat 25:23; Luk 12:42, Luk 12:44.