Acts 25:5

Act 25:5. Δυνατοὶ) Those who are able, viz. to perform the journey [not, able to prove guilt in Paul]. The urbane (witty) ἦθος of Festus is hereby expressed, as he thus answers the Jews, who made their pretext (for wishing Paul to be brought from Cesarea to Jerusalem) the troublesomeness of the journey.—συγκαταβάντες, going down together) with me. The Court-house (Forum) does not follow the pleader (plaintiff).—εἴ τι, if aught) He does not simply and implicitly believe the Jews: Act 25:10, at the end.—ἐν τῷ ἀνο͂ρι) in the man. So the Latin Vulg. with the best MSS. More recent authorities add τούτῳ.[141]

[141] Memph. and both Syr. Versions are the only very old authorities for τούτῳ: which Tisch. reads. But ABCEe Vulg. Lucifer omit τούτῳ, and add ἄτοπον: and so Lachm.—E. and T.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_25:5. The decidedly attested order of the words is: οἱ οὖν ἐν ὑμῖν φησιν δύνατοι (Lachmann, Tischendorf, Bornemann). See on similar intervening insertions of φησι, Kühner, ad Xen. Mem. iii. 5. 13; Bornemann, ad loc.; Stallb. ad Plat. Rep. p. 472 D. οἱ δυνατοὶ ἐν ὑμ. are: the holders of power among you, i.e. those who are invested with the requisite official power (for making a public complaint in the name of the Jewish nation). Thus the usual literal meaning of δυνατός is to be retained, and it is neither to be explained, with Erasmus, as idonei; nor, with Beza, Calvin, Grotius, Homberg: quibus commodum est; nor, with Bengel: those who are strong for the journey; nor, with Er. Schmid and Wolf (comp. Castalio, de Dieu, and others): quibus in promptu sunt accusandi capita. Certainly if οἱ πρῶτοι, Act_25:2, were the same as οἱ πρεσβύτεροι, then οἱ δυνατοὶ ἐν ὑμῖν would be unsuitable, as those persons in power were just the Sanhedrists; wherefore οἱ πρῶτοι must include also other prominent persons.

συγκαταβ.] having gone down with me. Thuc. vi. 30. 2; Diod. xii. 30; Wis_10:13; Lobeck, ad Phryn. p. 398.

εἴ τι ἐστίν] namely, an object of accusation.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 25:5 . φησί : change to the oratio recta , cf. Act 1:4 . For other instances of the insertion of the single words ἔφη or φησίν , rare in N. T., see Simcox, Language of the New Testament , p. 200; cf. Act 23:35 , Act 26:25 , 1Co 6:16 , 2Co 10:10 , Heb 8:5 . οἱ … δυνατοί : “Let them therefore, saith he, which are of power among you,” R.V.; not simply “which are able,” A.V., “qui in vobis potentes sunt,” Vulgate. The word may be used by Festus, because he was not acquainted with the Jewish official terms, or it may be used in a general way as in 1Co 1:26 . In Jos., B.J. , i., 12, 5, we have the expression, ἧκον Ἰουδαίων οἱ δυνατοί , cf. Thuc. i. 89, Polyb., ix., 23, 4; but in addition to this general use of the word Jos. frequently conjoins the ἀρχιερεῖς with the δυνατοί as members of the Sanhedrim, Schürer, Jewish People , div. ii., vol. i., p. 178, E.T. This interpretation of the word is more natural than that adopted by Bengel: “ qui valent ad iter faciendum: ἧθος urbanum Festi respondents Judæis molestiam viae causantibus;” for other explanations see Wendt-Meyer, in loco. συγκαταβάντες : “go down with me,” R.V., mecum; only here in N. T., in LXX, Ps. 48:17, Wis 10:13 , Dan. 3:49 (Theod. 3:49) = Song of the Three Children, Act 25:26 . ἄτοπον , see critical note, and further on Act 28:6 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Let them . . . which among you are able, go down--"your leading men."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Let them - which among you are able] οι δυνατοι, Those who have authority; for so is this word often used by good Greek authors, and by Josephus. Festus seems to have said: "I have heard clamours from the multitude relative to this man; but on such clamours no accusation should be founded: yourselves have only the voice of the multitude as the foundation of the request which you now make. I cannot take up accusations which may affect the life of a Roman citizen on such pretenses. Are there any respectable men among you; men in office and authority, whose character is a pledge for the truth of their depositions, who can prove any thing against him? If so, let these come down to Caesarea, and the cause shall be tried before me; and thus we shall know whether he be a malefactor or not."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5. Those, therefore. It is in the Greek word for word, [literally] Those who are mighty or able; yet he meaneth those who can conveniently. Also, we may easily conjecture, that they did object the trouble and charges, and besought the governor that he would not make weary with a superfluous journey so many of their chief men, and also certain which were very aged; but would rather (which he might easily do) command Paul to be brought by a few keepers [guards]. Therefore, lest they complain that he is burdenous unto them, he unloadeth them of this necessity, and giveth them leave to choose out from among themselves such as they will. In the mean season, he doth sufficiently declare that he doth not believe their false reports; and he professeth that he will be an upright judge, and will do nothing but according to the truth of the matter. The next sentence also is diversely read among the Grecians. For some books [manuscripts] have the same which is in the old interpreter but eight or ten days. If this reading like us, the sense shall be, that the governor came shortly after to Cesarea, lest the Jews should be importunate upon him under color of his long tarriance. The other reading, which is more usual among the Grecians, shall have another meaning; though he stayed long enough at Jerusalem to hear the matter, yet did he not hearken to their requests, who would have Paul brought thither; whence we may gather a probable conjecture, that he already knew of their laying await.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) Let them . . . which among you are able.—The adjective is probably used, as in 1Co_1:26, Rev_6:15, in the sense of “powerful,” “chief,” rather than as specifically referring to their being able to accuse the man of whom they had complained. What Festus demanded was that the charges against St. Paul should be supported by the leaders and representatives of the people, and not by a hired rhetorician like Tertullus.

If there be any wickedness in him.—The better MSS. give simply, “if there be anything,” practically, i.e., anything worth inquiring into.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. Let them therefore … which among you are able] R. V. “which are of power among you.” The words of Festus do not refer to whether some of them could go to Cæsarea or not, but to the character of those who should go down, that they should be men of influence and character, such as would fitly represent the powerful body who appealed to him.

go down with me] For they were evidently wealthy persons, whose companionship on the journey might be no discredit to the governor. Festus was no doubt willing to conciliate the influential people in the nation, though he had refused to break through a regulation of his predecessor at their request.

and accuse this man, if there be any wickedness in him] A large number of MSS., with the Text. Rec., give no word for “wickedness.” But in some of the oldest Texts there is a word which signifies “out of the way.” The Rev. Ver. therefore gives “and if there is anything amiss in the man, let them accuse him.” The adjective is the same that is so rendered, Luk_23:41, “This man hath done nothing amiss.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Let them therefore, said he, which among you are able,.... Who are at leisure, can spare time, and to whom it will be convenient, without interrupting other business, to take such a journey; and who are able to bear the expenses of it, without hurting their families, and whose health and age will admit of it; and above all, who are masters of this affair, and are capable of forming charges, and of supporting them with proper proofs and evidences: let such

go down with me; from Jerusalem to Caesarea: and accuse this man: in proper form, according to the rules of law, of what he is guilty, and can be proved upon him:

if there is any wickedness in him; or committed by him, anything that is absurd and unreasonable, notoriously flagitious and criminal; that is, contrary to the rules of reason, the common sense of mankind, and the laws of God and men; and especially of the Roman empire, or that is blasphemous or seditious.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him.

Ver. 5. That are able] Or well appointed, well provided of moneys and other necessaries for such an enterprise. He that prosecutes another need be well underlaid.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Which among you are able - Enjoy all the advantages of just trial, and exhibit your accusations with all the learning and talent in your power. This was all that they could reasonably ask at his hands.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Among you that are able.[1] It may signify, such as are powerful among you, or such as are able by health, and willing. (Witham)

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[BIBLIOGRAPHY]

Qui potentes estis, Greek: oi dunatoi en umin.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Which among you are able; fit to prosecute Paul in your behalf; as Tertullus was, whom the Jews had carried with them formerly, Act 24:1.

Go down with me; because Jerusalem was in a mountainous part of the country, and much of it built upon a hill.

Wickedness; the word properly signifies a foolish thing; but it is also taken for a wicked thing; all sin being folly, and grace wisdom; as they are frequently called in Scripture, though the world hath another opinion of them, many abhorring to be accounted fools, and yet are not though they appear most wicked.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. Able—Not merely those able to go, but those in power, the officials or authorities, in distinction from the chief of Act_25:2, who were men of weight of character. Festus required responsible accusers.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Saith for said, A.V.; which are of power among you for which among you are able, A.V.; if there is anything amiss in the man, let them accuse him for accuse this man, if there be any wickedness in him, A.V. Which are of power among you; i.e. your chief men, or, as we should say, your best men, which would include ability to conduct the accusation as well as mere station. Josephus frequently uses dunatoi in the sense of "men of rank and power and influence," jIoudaiwn oiJ dunatwtatoi; ("Ant. Jud:," 14:13:1) hkon jIoudaiwn oiJ dunatoi, ("Bell. Jud:," 1:12:4) etc.. (see 1Co_1:26 Rev_6:15; and the passages from Thucydides, Xenophon, and Philo, quoted by Kuinoel) The rendering of the A.V., though defensible, is less natural and less in accordance with the genius of the language. Amiss; atopon, but many manuscripts omit atopon, leaving the sense, however, the same.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Let those of you who are able - Who are best able to undertake the journey, and to manage the cause. If there be any wickedness in him - So he does not pass sentence before he hears the cause.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

5. “Let those who are influential among you coming down prefer charges, if there is anything criminal in the man.” In a few days Festus returns to Caesarea and the high priest, accompanied by his cohort of ecclesiastical notables, comes down from Jerusalem and stands up in prosecution of Paul, as on former occasions, utterly incompetent to bring against him a solitary charge, criminal in Roman law, but simply allegations of disharmony with the ecclesiasticism of which the Romans knew nothing and cared less. Pursuant to the persistent and vociferous clamors of the Jews, when Festus asked Paul if he was willing to go up to Jerusalem and be tried by him there, he then appeals to Caesar, claiming his right as a Roman citizen to stand at the highest tribunal of the empire, protesting that no one shall take his life merely to gratify the Jews, whom he has in no way injured.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

See notes on verse 1

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

5. ἄτοπον after ἀνδρὶ with אABCE. Vulg. ‘crimen.’

5. οἱ οὖν ἐν ὑμῖν … δυνατοί, let them which are of power among you. The words of Festus do not refer to whether some of them could go to Cæsarea or not, but to the character of those who should go down, that they should be men of influence and character, such as would fitly represent the powerful body who appealed to him.

συγκαταβάντες, going down with me. For they were evidently wealthy persons, whose companionship on the journey might be no discredit to the governor. Festus was no doubt willing to conciliate the influential people in the nation, though he had refused to break through a regulation of his predecessor at their request.

εἴ τι ἐστὶν ἐν τῷ ἀνδρὶ ἄτοπον, if there is anything amiss in the man. For ἄτοπον in this sense cf. Luk 23:41; also LXX. Job 36:21; Pro 30:20; 2Ma 14:23, καὶ ἔπραττεν οὐθὲν ἄτοπον ‘and he did no hurt’ (A.V.).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5. οἱ δυνατοί] not, as in E. V., those among you that are able (to go down?): but, the powerful among you: those who from their position and influence are best calculated to represent the public interests. See Meyer and Wordsworth.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.