KJV: And teach customs, which are not lawful for us to receive, neither to observe, being Romans.
YLT: and they proclaim customs that are not lawful for us to receive nor to do, being Romans.'
Darby: and announce customs which it is not lawful for us to receive nor practise, being Romans.
ASV: and set forth customs which it is not lawful for us to receive, or to observe, being Romans.
καταγγέλλουσιν | preach |
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: καταγγέλλω Sense: to announce, declare, promulgate, make known. |
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ἔθη | customs |
Parse: Noun, Accusative Neuter Plural Root: ἔθος Sense: custom. |
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ἃ | that |
Parse: Personal / Relative Pronoun, Accusative Neuter Plural Root: ὅς Sense: who, which, what, that. |
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ἔξεστιν | it is lawful |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἔξεστι Sense: it is lawful. |
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ἡμῖν | for us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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παραδέχεσθαι | to accept |
Parse: Verb, Present Infinitive Middle or Passive Root: παραδέχομαι Sense: to receive, take up, take upon one’s self. |
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οὐδὲ | nor |
Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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ποιεῖν | to practice |
Parse: Verb, Present Infinitive Active Root: ποιέω Sense: to make. |
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Ῥωμαίοις | Romans |
Parse: Adjective, Dative Masculine Plural Root: Ῥωμαῖος Sense: a resident of the city of Rome, a Roman citizen. |
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οὖσιν | being |
Parse: Verb, Present Participle Active, Dative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
Greek Commentary for Acts 16:21
Note the sharp contrast between “being Jews” in Acts 16:20 and “being Romans” here. This pose of patriotism is all sound and fury. It is love of money that moves these “masters” far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a religio licita in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (Acts 18:15), but only if a breach of the peace was made (εκταρασσουσιν ημων την πολιν ektarassousin hēmōn tēn polin) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of “unlawful customs” by the masters who are silent about their real ground of grievance against Paul and Silas. Ετος Ethos (kin to ητος ēthos 1 Corinthians 15:33) is from ετω ethō to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety. [source]
The Romans granted absolute toleration to conquered nations to follow their own religious customs, and took the gods of these countries under their protection. Otho, Domitian, Commodus, and Caracalla were zealous partisans of the worship of Isis; Serapis and Cybele were patronized at Rome; and in the reign of Nero the religious dilettanti at Rome affected Judaism, and professed to honor the name of Moses and the sacred books. Poppaea, Nero's consort, was their patroness, and Seneca said, “the Jewish faith is now received on every hand. The conquered have given laws to the conquerors.” On the other hand, there were laws which forbade the introduction of strange deities among the Romans themselves. In 186 b.c., when stringent measures were taken by the government for the repression of Bacchanalian orgies in Rome, one of the consuls, addressing an assembly of the people, said: “How often in the ages of our fathers was it given in charge to the magistrates to prohibit the performance of any foreign religious rites; to banish strolling sacrificers and soothsayers from the forum, the circus, and the city; to search for and burn books of divination; and to abolish every mode of sacrificing that was not conformable to the Roman practice” (Livy, xxxix., 16). It was contrary to strict Roman law for the Jews to propagate their opinions among the Romans, though they might make proselytes of other nations. [source]
Reverse Greek Commentary Search for Acts 16:21
A familiar classical phrase, and therefore well known to Felix. Thus Demosthenes calls Apollo the πατρῷος (ancestral god) of Athens. Socrates is asked (Plato, “Euthydemus,” 302), “Have you an ancestral Zeus ( Ζεὺς πατρῷος )?” So, frequently, in the classics. Similarly, the Roman phrase, Di patrii, “the gods of the forefathers. ” On the Roman reverence for the ancestral religion, see note on Acts 16:21. The Roman's own sentiment would prepare him to respect Paul's. [source]
Second aorist passive indicative of καταγγελλω kataggellō common late verb as in Acts 16:21. [source]
They did not accuse Paul of treason as in Thessalonica, perhaps Paul had been more careful in his language here. They bring the same charge here that the owners of the slave-girl brought in Philippi (Acts 16:21) Perhaps they fear to go too far with Gallio, for they are dealing with a Roman proconsul, not with the politarchs of Thessalonica. The Jewish religion was a religio licita and they were allowed to make proselytes, but not among Roman citizens. To prove that Paul was acting contrary to Roman law (for Jewish law had no standing with Gallio though the phrase has a double meaning) these Jews had to show that Paul was making converts in ways that violated the Roman regulations on that subject. The accusation as made did not show it nor did they produce any evidence to do it. The verb used αναπειτει anapeithei means to stir up by persuasion (old verb here only in the N.T.), a thing that he had a right to do. [source]
The different compounds of the simple verb ἀγγέλλω toannounce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12. Ἁπαγγέλλειν is to announce with a reference to the source from ( ἀπό ) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22. -DIVIDER- -DIVIDER- Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul. [source]
Admits to filial privileges: acknowledges as his own. Of receiving the word of God, Mark 4:20; of receiving delegates from a body, Acts 15:4; of adopting or approving customs, Acts 16:21. [source]