The Meaning of Acts 16:21 Explained

Acts 16:21

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.

KJV Reverse Interlinear

And  teach  customs,  which  are  not  lawful  for us  to receive,  neither  to observe,  being  Romans. 

What does Acts 16:21 Mean?

Context Summary

Acts 16:14-24 - Welcomed Attested Imprisoned
This was an epoch-making moment, but how quietly it is recorded. There was no heralding of the gospel which was to transform Europe. The need for it was unspoken and unfelt. It stole in like the dawn.
Paul's first experiences in Europe were not promising. In most cities there was a Jewish synagogue; but here only a small group of pious women in an arbor by the riverside. Let none despise the day of small things. What a contrast between Lydia, who had come over from Asia Minor, and employed a number of hands in the dyeing trade, and the poor girl who was possessed by the demon! Yet each of them recognized the divine ministry of the newly arrived messengers. What a contrast, also, between the gradual response of Lydia's heart in the revelation of the risen Christ, to whom it opened as a flower to the sun, and the sudden awakening of the jailor!
When Christ touches the pockets of worldly men, He arouses their direct opposition. The world is troubled when it loses its gains; the saints are troubled when they see Christ's property being injured! See Acts 16:18. [source]

Chapter Summary: Acts 16

1  Paul and Silas are Joined by Timothy,
7  and being called by the Spirit from one country to another,
14  convert Lydia,
16  and cast out a spirit of divination;
19  for which cause they are whipped and imprisoned
25  The prison doors are opened
31  The jailor is converted,
35  and they are delivered

Greek Commentary for Acts 16:21

Customs which it is not lawful for us to receive, or to observe, being Romans [ετη α ουκ εστιν ημιν παραδεχεσται ουδε ποιειν ωμαιοις ουσιν]
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]
Being Romans []
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

Acts 24:14 God of my fathers [τῷ πατρώῳ Θεῷ]
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]
Acts 17:13 Was proclaimed [κατηγγελη]
Second aorist passive indicative of καταγγελλω — kataggellō common late verb as in Acts 16:21. [source]
Acts 18:13 Contrary to the law [παρα τον νομον]
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]
Romans 1:8 Is proclaimed [καταγγέλλεται]
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]

Hebrews 12:6 Receiveth [παραδέχεται]
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]

What do the individual words in Acts 16:21 mean?

and preach customs that not it is lawful for us to accept nor to practice Romans being
καὶ καταγγέλλουσιν ἔθη οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι οὐδὲ ποιεῖν Ῥωμαίοις οὖσιν

καταγγέλλουσιν  preach 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: καταγγέλλω  
Sense: to announce, declare, promulgate, make known.
ἔθη  customs 
Parse: Noun, Accusative Neuter Plural
Root: ἔθος  
Sense: custom.
  that 
Parse: Personal / Relative Pronoun, Accusative Neuter Plural
Root: ὅς 
Sense: who, which, what, that.
ἔξεστιν  it  is  lawful 
Parse: Verb, Present Indicative Active, 3rd Person Singular
Root: ἔξεστι 
Sense: it is lawful.
ἡμῖν  for  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
παραδέχεσθαι  to  accept 
Parse: Verb, Present Infinitive Middle or Passive
Root: παραδέχομαι  
Sense: to receive, take up, take upon one’s self.
οὐδὲ  nor 
Parse: Conjunction
Root: οὐδέ  
Sense: but not, neither, nor, not even.
ποιεῖν  to  practice 
Parse: Verb, Present Infinitive Active
Root: ποιέω  
Sense: to make.
Ῥωμαίοις  Romans 
Parse: Adjective, Dative Masculine Plural
Root: Ῥωμαῖος  
Sense: a resident of the city of Rome, a Roman citizen.
οὖσιν  being 
Parse: Verb, Present Participle Active, Dative Masculine Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.

What are the major concepts related to Acts 16:21?

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