Acts 24:6

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Acts 24:6 in Multiple Translations

Berean Standard Bible BSB

and he even tried to desecrate the temple; so we seized him.

King James Version KJV

Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

American Standard Version ASV

who moreover assayed to profane the temple: on whom also we laid hold:

Bible in Basic English BBE

Who, in addition, was attempting to make the Temple unclean: whom we took,

Free Bible Version FBV

He tried to defile the Temple, so we arrested him.

Geneva Bible 1599 GNV

And hath gone about to pollute the Temple: therefore wee tooke him, and woulde haue iudged him according to our Lawe:

Young's Literal Translation YLT

who also the temple did try to profane, whom also we took, and according to our law did wish to judge,

World English Bible WEB

He even tried to profane the temple, and we arrested him.

Noah Webster Bible WBS

Who also hath gone about to profane the temple: whom we took, and would have judged according to our law.

Douay-Rheims 1899 DRV

Who also hath gone about to profane the temple: whom, we having apprehended, would also have judged according to our law.

Translation for Translators T4T

He even tried to do things in the Temple in Jerusalem that would ◄defile it/make it unholy►. So we (exc) seized him.

Plain English Version PEV

He even tried to do things in God’s ceremony house that are against our law. So we grabbed him.

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Berean Amplified Bible — Acts 24:6

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Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Acts 24:6 Interlinear (Deep Study)

BIB

GRK ος και το ιερον επειρασεν βεβηλωσαι ον και εκρατησαμεν

ος hos, hē G3739 which Rel-NSM

και kai G2532 and Conj

το ho G3588 the/this/who Art-ASN

ιερον hieros G2411 temple Noun-ASN

επειρασεν peirazō G3985 to test/tempt: tempt Verb-AAI-3S

βεβηλωσαι bebēloō G953 to profane Verb-AAN

ον hos, hē G3739 which Rel-ASM

και kai G2532 and Conj

εκρατησαμεν krateō G2902 to grasp/seize Verb-AAI-1P

Greek Word Study

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Greek Word Reference — Acts 24:6

ος hos, hē G3739 "which" Rel-NSM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

το ho G3588 "the/this/who" Art-ASN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιερον hieros G2411 "temple" Noun-ASN

The Greek word for temple refers to a sacred place, like the Temple in Jerusalem. It includes the entire area, not just the central sanctuary. In the Bible, it appears in 1 Corinthians and 2 Timothy.

Definition: ἱερός, -ά, όν [in LXX: Eze.28:18 (מִקְדָּשׁ); τό ἱ, 1Ch.29:4 (בַּיִת), Eze.45:19 (עֲזָרָה); very frequently in I Est.1:1-58 -4 Mac ;] __1. in Hom., marvellous, mighty, divine. __2. (Also in Hom, and later cl.) consecrated to the deity, sacred: pl., ἱ. γράμματα, 2Ti.3:15. __3. As subst., __(a) (so in Hom.), τὰ ἱ., sacrifices, sacred rites, sacred things: 1Co.9:13; __(b) later, τὸ ἱ.,., a consecrated or sacred place, a temple: τ. Ἀρτέμιδος, Act.19:27; of the temple at Jerusalem, i.e. the entire precincts or some part thereof (as distinct from ὁ ναός, which see, the Sanctuary proper): 1Co.9:13, and frequently in Gosp. and esp. in Ac, Mat.12:6, Mrk.13:3, Act.4:1, al. (on the use of ἱ. in Imperial Iuser., see Deiss., LAE, 380 f.) (AS)

Usage: Occurs in 67 NT verses. KJV: temple See also: 1 Corinthians 9:13; John 10:23; Matthew 26:55.

επειρασεν peirazō G3985 "to test/tempt: tempt" Verb-AAI-3S

To test or tempt someone means to try to get them to do something, either good or bad. In the Bible, God sometimes tests people, like Abraham in Genesis 22, to see if they will obey Him.

Definition: πειράζω poët. and late prose form of πειράω, which see, [in LXX for נָסָה pi. ;] __1. to make proof of (Hom.). __2. to try, attempt (Luc., Polyb., with inf. (see M, Pr., 205; B1., § 69, 4), Act.9:26 16:7 24:6. __3. In LXX and NT, like Heb. נָסָה, with accusative of person(s), to test, try, prove; __(a) in a good sense : Jhn.6:6, 2Co.13:5, Heb.11:17, Rev.2:2; esp. of trials and af6ictions sent or permitted by God (Gen.22:1, Exo.20:20, Wis.3:5, al.), 1Co.10:13, Heb.2:18 4:15 11:17, 37, Rev.3:10; __(b) in a bad sense (Apoll. Rhod., 3, 10): of the attempts made to ensnare Jesus in his speech, Mat.16:1 19:3 22:18, 35 Mrk.8:11 10:2 12:15, Luk.11:16, Jhn.8:6; of temptation to sin, to tempt, Jas.1:13-14 (see Hort, in l), Gal.6:1, Rev.2:10; esp. of temptations of the devil, Mat.4:1, 3 Mrk.1:13, Luk.4:2, 1Co.7:5, 1Th.3:5; ὁ πειράζων, the tempter, Mat.4:3, 1Th.3:5; __(with) in bad sense also (Exo.17:2, 7, Num.14:22, al.), of distrustful testing, trying or challenging of God: Act.15:10, 1Co.10:9 (WH, mg., ἐξεπείρασαν), Heb.3:9; τ. πνεῦμα Κυρίου, Act.5:9 (of. ἐκ-πειράζω).† SYN.: δοκιμάζω, q.v (AS)

Usage: Occurs in 35 NT verses. KJV: assay, examine, go about, prove, tempt(-er), try See also: 1 Corinthians 7:5; John 8:4; Hebrews 2:18.

βεβηλωσαι bebēloō G953 "to profane" Verb-AAN

To profane means to treat something sacred as common or unholy, like in Matthew 12:5 where Jesus is accused of profaning the Sabbath.

Definition: βεβηλόω, -ῶ (βέβηλος), [in LXX chiefly for חלל ;] to profane: τ. σάββατον, Mat.12:5; τ. ἱερόν, Act.24:6 (Cremer, 141).† SYN.: κοινόω, which see (AS)

Usage: Occurs in 2 NT verses. KJV: profane See also: Acts 24:6; Matthew 12:5.

ον hos, hē G3739 "which" Rel-ASM

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εκρατησαμεν krateō G2902 "to grasp/seize" Verb-AAI-1P

This word means to grasp or seize something, like in Matthew 9:25 and Acts 27:13. It is about using strength to take hold of or retain something. The Bible translates it as 'hold' or 'take'.

Definition: κρατέω, -ῶ (κράτος), [in LXX chiefly for חָזַק hi., also for אָחַז, etc. ;] __1. to be strong, mighty, hence, to rule, be master, prevail (so chiefly in cl.; in LXX: Est.1:1, I Est.4:38, Wis.14:19, al.). __2. to get possession of, obtain, take hold of (Hdt., Thuc., al.): with genitive of thing(s) (M, Pr., 65), Act.27:13; τ. χειρός, Mat.9:25, Mrk.1:31 5:41 9:27, Luk.8:54; with accusative of thing(s), Mat.12:11; with accusative of person(s), Mat.14:3 18:28 21:46 22:6 26:4, 48 ff., Mrk.3:21 6:17 12:12 14:1, 44 ff, Act.3:11 24:6, Rev.20:2 (cf. 2Ki.6:6). __3. to hold, hold fast (Æsch., Polyb., al.): with accusative of thing(s), ἐν τ. δεξιᾷ, Rev.2:1. Metaphorical: with accusative of person(s), pass., Act.2:24; with accusative of thing(s), Rev.2:13, 25 3:11; τ. κεφαλήν (i.e. Christ), Col.2:19; τ. παράδοσιν (-εις), λόγον, διδαχήν, Mrk.7:3-4, 8 9:10, 2Th.2:15, Rev.2:14-15; with genitive of thing(s), Heb.4:14 6:18; of sins, to retain, Jhn.20:23; of restraint, before ἵνα μή, Rev.7:1; pass., before τοῦ μή, Luk.24:16.† (AS)

Usage: Occurs in 46 NT verses. KJV: hold (by, fast), keep, lay hand (hold) on, obtain, retain, take (by) See also: 2 Thessalonians 2:15; Mark 14:46; Hebrews 4:14.

Study Notes — Acts 24:6

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Context
Cross References
Acts 24:6 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Acts 24:6
Jamieson-Fausset-Brown on Acts 24:6
Matthew Poole's Commentary on Acts 24:6
Trapp's Commentary on Acts 24:6
Ellicott's Commentary on Acts 24:6
Adam Clarke's Commentary on Acts 24:6
Cambridge Bible on Acts 24:6
Barnes' Notes on Acts 24:6
Sermons on Acts 24:6

Context — Tertullus Prosecutes Paul

4But in order not to delay you any further, I beg your indulgence to hear us briefly. 5We have found this man to be a pestilence, stirring up dissension among the Jews all over the world. He is a ringleader of the sect of the Nazarenes,

6and he even tried to desecrate the temple; so we seized him.

8By examining him yourself, you will be able to learn the truth about all our charges against him.” 9The Jews concurred, asserting that these charges were true.

Cross References

	Reference	Text (BSB)
1	Acts 24:12	Yet my accusers did not find me debating with anyone in the temple or riling up a crowd in the synagogues or in the city.
2	Acts 21:27–32	When the seven days were almost over, some Jews from the province of Asia saw Paul at the temple. They stirred up the whole crowd and seized him, crying out, “Men of Israel, help us! This is the man who teaches everywhere against our people and against our law and against this place. Furthermore, he has brought Greeks into the temple and defiled this holy place.” For they had previously seen Trophimus the Ephesian with him in the city, and they assumed that Paul had brought him into the temple. The whole city was stirred up, and the people rushed together. They seized Paul and dragged him out of the temple, and at once the gates were shut. While they were trying to kill him, the commander of the Roman regiment received a report that all Jerusalem was in turmoil. Immediately he took some soldiers and centurions and ran down to the crowd. When the people saw the commander and the soldiers, they stopped beating Paul.
3	John 18:31	“You take Him and judge Him by your own law,” Pilate told them. “We are not permitted to execute anyone,” the Jews replied.
4	John 19:7–8	“We have a law,” answered the Jews, “and according to that law He must die, because He declared Himself to be the Son of God.” When Pilate heard this statement, he was even more afraid,
5	Acts 19:37	For you have brought these men here, though they have neither robbed our temple nor blasphemed our goddess.
6	Acts 23:10–15	The dispute grew so violent that the commander was afraid they would tear Paul to pieces. He ordered the soldiers to go down and remove him by force and bring him into the barracks. The following night the Lord stood near Paul and said, “Take courage! As you have testified about Me in Jerusalem, so also you must testify in Rome.” When daylight came, the Jews formed a conspiracy and bound themselves with an oath not to eat or drink until they had killed Paul. More than forty of them were involved in this plot. They went to the chief priests and elders and said, “We have bound ourselves with a solemn oath not to eat anything until we have killed Paul. Now then, you and the Sanhedrin petition the commander to bring him down to you on the pretext of examining his case more carefully. We are ready to kill him on the way.”
7	Acts 22:23	As they were shouting and throwing off their cloaks and tossing dust into the air,

Acts 24:6 Summary

[This verse tells us that the Jews accused Paul of trying to desecrate the temple, which means he supposedly tried to make the temple unclean or disrespected, as seen in Matthew 21:12-13. The Jews were very protective of the temple and saw it as a sacred place of worship. Paul's message about Jesus was seen as a threat to their traditions and way of life, which led to conflict and accusations, as noted in Acts 17:5-9. We can learn from this that our actions and words can have a big impact on others, and we should strive to act in love and respect towards those who may disagree with us, as seen in 1 Corinthians 13:1-3 and Galatians 5:22-23.]

Frequently Asked Questions

What does it mean to desecrate the temple in Acts 24:6?

To desecrate the temple means to profane or pollute a sacred place, in this case, the temple in Jerusalem, which was considered a holy place of worship by the Jews, as seen in Matthew 21:12-13 and Mark 11:15-17.

Why did the Jews seize Paul according to Acts 24:6?

The Jews seized Paul because they believed he was stirring up dissension among them and had attempted to desecrate the temple, which was a serious offense in their eyes, as noted in Acts 21:27-36.

Is the charge of desecrating the temple a true accusation against Paul?

The Bible does not provide clear evidence that Paul attempted to desecrate the temple, and it is likely that this was a false accusation made by his enemies, as Paul himself claimed in Acts 25:8 and 28:17-20.

What can we learn from the Jews' reaction to Paul in Acts 24:6?

We can learn that the Jews were deeply devoted to their traditions and the temple, but their zeal sometimes led them to act hastily and wrongly, as seen in John 16:2 and Acts 17:5-9.

Reflection Questions

How do I react when someone challenges my deeply held beliefs or traditions, and what can I learn from the Jews' reaction to Paul?
In what ways can I be a positive influence on those around me, rather than stirring up dissension like Paul was accused of doing?
What are some ways that I can show respect and reverence for the things that God considers sacred, such as the church and the Bible, as seen in 1 Corinthians 3:16-17 and 2 Timothy 3:15-17?
How can I balance my passion for the truth with the need to act in love and humility towards those who disagree with me, as seen in Ephesians 4:15 and Colossians 4:6?

Gill's Exposition on Acts 24:6

Who also hath gone about to profane the temple,.... By introducing a Greek into it; see Acts 21:28 which was only a supposition and conjecture of the Asiatic Jews, and was a false and groundless one:

Jamieson-Fausset-Brown on Acts 24:6

Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. Who also hath gone about ('who even attempted') to profane the temple. This was a third charge, and it was wholly false.

Matthew Poole's Commentary on Acts 24:6

Hath gone about to profane the temple; by bringing into the temple (as they falsely suggested) uncircumcised persons: but Tertullus does not mention this, or show in what Paul had profaned the temple; for Felix himself being uncircumcised, it would have reflected upon him too much, to be accounted, by the Jews, amongst such profane ones, as were enough to defile their temple and worship. Would have judged according to our law; they had a law, it seems, whereby it was death to bring strangers into the temple; and some think, that by the Romans they had yet power allowed them to put it in execution: See Poole on "". And this was their aim all along, viz. to take away his life.

Trapp's Commentary on Acts 24:6

6 Who also hath gone about to profane the temple: whom we took, and would have judged according to our law. Ver. 6. To profane the temple] A loud lie: but innocence is no target against calumny.

Ellicott's Commentary on Acts 24:6

(6) Who also hath gone about to profane the temple.—Better, who even attempted to profane. Here the case was clearly to be supported by the evidence of the Jews of Asia. The charge, we see, was modified from that in Acts 21:28. Then they had asserted that he had actually taken Trophimus within the sacred precincts. Now they were contented with accusing him of the attempt. Whom we took . . .—The advocate throughout identifies himself, after the manner of his calling, with his clients; and in his hands the tumult in the Temple becomes a legal arrest by the officers of the Temple, which was to have been followed in due course by a legal trial, as for an offence against the law of Israel, before a religious tribunal. The words from “according to our law” to “come unto thee” are omitted in many MSS., and may have been either the interpolation of a scribe, or a later addition from the hand of the writer. Assuming them to be part of the speech, they are an endeavour to turn the tables on Lysias by representing him as the real disturber of the peace. All was going on regularly till his uncalled-for intervention.

Adam Clarke's Commentary on Acts 24:6

Verse 6. Hath gone about to profane the temple] This was a heavy charge, if it could have been substantiated, because the Jews were permitted by the Romans to put any person to death who profaned their temple. This charge was founded on the gross calumny mentioned, Acts 21:28-29; for, as they had seen Trophimus, an Ephesian, with Paul in the city, they pretended that he had brought him into the temple. Would have judged according to our law] He pretended that they would have tried the case fairly, had not the chief captain taken him violently out of their hands; whereas, had not Lysias interfered, they would have murdered him on the spot.

Cambridge Bible on Acts 24:6

6. who also hath gone about [who moreover assayed R. V.] to profane the temple] The old English “gone about” was equivalent to “attempted.” Cp. Shaks. Mids. Nt. D. iv. 1. 212: “Man is but an ass, if he go about to expound this dream.” But the expression is somewhat obsolete now.It is noteworthy that the Jews no longer adhere to their definite charge as made Acts 21:28, but only impute to St Paul the attempt at profanation.whom we took] i.e. by main force. They would represent their proceedings as an arrest of a grave offender.and would, &c.] These words, as well as Acts 24:7 and Acts 24:8 down to “come unto thee” are omitted in nearly all the oldest MSS., and by the Rev. Ver., while the Greek Text, in those MSS. where it is found, exhibits many variations. But in spite of this it is very difficult to see how the advocate could have avoided some allusion to the circumstances mentioned in these words. Of course he puts the matter in a light most favourable to the Jews. “We would have judged him according to our law” is very different language from that in which (Acts 23:27) Lysias describes Paul as in danger to be killed by the Jews. The action of Lysias too is described by Tertullus as one of great violence. Probably the Roman soldiers would not handle the mob tenderly. But Tertullus is trying to cast blame upon the chief captain and to represent his party as doing all things according to law.according to our law] Tertullus identifies himself, advocate-like, with the Jews whose mouthpiece he is.

Barnes' Notes on Acts 24:6

Who also hath gone about - Who has endeavored. To profane the temple - This was a serious, but unfounded charge.

Sermons on Acts 24:6

	Sermon	Description
	Paul a Prisoner: the Arrest Acts 21:17-22:29 by J.R. Miller	J.R. Miller discusses the events surrounding Paul's arrest in Jerusalem, emphasizing the theme of misrepresentation and the dangers of jumping to conclusions without knowing the tr
	Jesus in You (Romans 5:19) by Ernest O'Neill	In this sermon, the speaker emphasizes the importance of allowing Jesus to come alive inside our spirits. He explains that we cannot produce this reality on our own, but rather, it
	(Pdf Book) From Ridicule to Respect by Sister Joela	Sister Joela emphasizes the need for the Church to acknowledge and respect Jesus' Jewish identity, moving from a history of ridicule to one of reverence. She highlights the signifi
	The Teachings of the Law by Lewis Sperry Chafer	Lewis Sperry Chafer delves into the teachings of grace and the law, emphasizing the opposition between the two principles according to the Scriptures. The sermon explores the three
	Matthew 22:41 by Chuck Smith	Chuck Smith explores the profound question posed by Jesus, 'What think ye of Christ?' He emphasizes the significance of recognizing Jesus as the Son of God, challenging the misconc
	The Claim of Christ by W.H. Griffith Thomas	W.H. Griffith Thomas delves into the multifaceted claims of Jesus Christ, highlighting His self-proclaimed roles as the Messiah of the Jews, the Redeemer of Mankind, the Master of