Exegetical and Hermeneutical Commentary of Acts 21:30
And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut.
30. And ran together ] This is a proof that what James and the elders had stated was true, the whole Jewish community had been “catechized” on the doings of St Paul among the Gentiles. The least spark set the whole train on fire.
and they took Paul, and drew him out of the temple ] This rendering hardly does justice to the Greek. Read (with Rev. Ver.) “ they laid hold on Paul and dragged him,” &c. Their design was probably to get him out of the Temple precincts before they proceeded to further violence. It is clear that all the ceremonies of the Apostle’s vow were not yet accomplished, and had they not laid violent hands on him, he might have fled to the altar for safety. That such a murder as they contemplated was possible in Jerusalem at this period we have evidence in the case of Stephen.
and forthwith the doors were shut ] We need not suppose that any of the Levites, the gatekeepers of the Temple, were of the same mind with the rioters. Their action in closing the gates was only to prevent any profanation of the building by the uproar which they saw to be beginning.
Fuente: The Cambridge Bible for Schools and Colleges
The city was moved – Was agitated; was thrown into commotion.
Drew him out of the temple – Under the pretence that he had defiled it. The evident design was to put him to death, Act 21:31.
The doors were shut – The doors leading into the courts of the temple.
Fuente: Albert Barnes’ Notes on the Bible
Verse 30. They took Paul] They tumultuously seized on him; and drew him out of the temple, out of the court of the Israelites, where he was worshipping: and – the doors were shut; the doors of the court of the Gentiles, probably to prevent Paul from getting any succour from his friends in the city; for their whole proceedings show that they purposed to murder him: they brought him out of the court of the Israelites, that court being peculiarly holy, that it might not be defiled by his blood; and they shut the court of the Gentiles, that they might have the opportunity unmolested of killing him in that place; for the court of the Gentiles was reckoned to be less holy than than that of the Israelites.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And all the city was moved; there was a general concourse from all parts.
Tantum religio poterat, no such heats as such are which are moved about religion; whilst the wisdom that is from above, is first pure, then peaceable, Jam 3:17.
Drew him out of the temple; lest by their uproar they should occasion any of the Gentiles to come in there to quell them; or, intending to kill Paul, they drew him thence, that he might not pollute that holy place with his blood: thus they strain at a gnat, being unwilling to pollute the temple; but they would swallow a camel, not sticking to shed the blood of the innocent.
The doors were shut; either by the keeper of the doors, or by the soldiers of the temple.
Fuente: English Annotations on the Holy Bible by Matthew Poole
30. took Paul, and drew him out ofthe temple; and forthwith the doors were shutthat the murderthey meant to perpetrate might not pollute that holy place.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And all the city was moved, and the people ran together,…. The outcry in the temple reached the ears of some that were without, and these alarmed others; so that the report of a disturbance in the temple soon went through the whole city; and brought people out of their houses, who ran together in great numbers, to see what was the matter:
and they took Paul and drew him out of the temple; as unworthy to be in that holy place; and that it might not be defiled with his blood; for their intention was nothing less than to take away his life:
and forthwith the doors were shut; not of themselves, as if there was something miraculous in it, as some have thought, but by the door keepers, the Levites; and which might be done, partly to prevent Paul’s returning into it for refuge at the horns of the altar, and partly to keep out the Gentiles from coming in, they were alarmed with.
Fuente: John Gill’s Exposition of the Entire Bible
All the city was shaken ( ). First aorist passive of , common verb for violent motion and emotion. See also 24:5 where the word is used by Tertullus of Paul as the stirrer up of riots!
The people ran together ( ). Rather, There came a running together (– from –) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance.
They laid hold on Paul ( ). Second aorist middle participle of with the genitive (cf. in verse 27).
Dragged (). Imperfect active of (and also ), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both and occur in 16:19 about the arrest of Paul and Silas in Philippi.
Straightway the doors were shut ( ). With a bang and at once. First aorist (effective) passive of . The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.
Fuente: Robertson’s Word Pictures in the New Testament
Drew him out of the temple. Better, as Rev., dragged [] . Out of the sacred enclosure and down the steps to the outer court, as they would not defile the temple proper with blood.
The doors were shut. Between the inner and outer courts.
Fuente: Vincent’s Word Studies in the New Testament
1) “And all the city was moved,” (ekinethe te he polis hole) “Then the whole city was moved, stirred up, excited,” like stampeded cows or wild horses, not by previous rumors, but by the new “five point” charge against Paul. If Trophimus (a Greek) had imposed himself into the Jewish temple proper, reserved for Jews only, why did they not seize him? See?
2) “And the people ran together:” (kai egeneto sundrome tou laou) “And there was an uncoordinated running together of the people,” in the city of Jerusalem; Like a drove of run-away dromedaries, running wobbling, bouncing camels, they came together.
3) “And they took Paul,” (kai epilabomenoi tou Paulou) “And they laying heavily, taking a strong hand, of Paul,” as if they had caught a wild varmint, or a vicious criminal, against whom they had brought slanderous charges.
SLANDER
The tongue of the slanderer is devouring fire, which tarnishes whatever it touches; which exercises its fury on the good equally as on the chaff, on the profane as on the sacred; which, wherever it passes, leaves only desolation and ruin; digs even into the bowels of the earth, and fixes itself on things the most hidden; turns into vile ashes what only a moment before had appeared to us so precious and brilliant; acts with more violence and danger than ever in the time when it was apparently smothered up and almost extinct; which blackens what it cannot consume, and sometimes sparkles and delights before it destroys.
– Massillon.
4) “And drew him out of the temple: (eilkon auton ekso tou hierou) “They (the pious zealot Christ-hating Jews from Asia)dragged him (Paul) unceremoniously out of the temple,” so as not to pollute the temple with Paul’s blood, for they meant to kill him, though he was totally innocent of the charges, Act 26:21; Act 26:31-32.
5) “And forthwith the doors were shut.” (kai eutheos ekleisthesan hai thurai) “And immediately the doors of the temple were shut,” as if to keep “holy Jews” from being polluted, in the imagined temple pollution brought on by Trophimus, a Greek, who had not so much as even entered the temple, Act 21:28-29. How wicked and wild the hearts and imaginations of prejudiced, malicious, religious, lying men can be! The doors of the temple were shut by the Levites in charge to keep it from pollution, they saw was about to come to it, because of the uproar stirred by the lying charges and wild-flying rumors.
Fuente: Garner-Howes Baptist Commentary
−
30. And the city was moved. We see in this place the vanity of the common people, which count Paul a condemned man before ever they hear him. Whereas the city is moved about godliness, − (490) “it is no marvel; but this is a point of perverse zeal and mad rashness, in that they set themselves against Paul before they know his matter. For in this corruption of nature frowardness is joined with foolishness, so that those will readily, of their own accord, make haste to maintain an evil cause who can hardly be moved with many exhortations to do well. This is a hard case, that the whole world should be armed against us at a sudden, through the persuasion of a few; but seeing it pleaseth the Lord it should be so, let every one of us prepare himself by this, and such like examples, to suffer all manner [of] assaults, and to bear and abide all brunts.
(490) −
“
Quod tumultuatur civitas in negotio pietatis,” that the city is in a tumult in a matter relating to godliness.
Fuente: Calvin’s Complete Commentary
(30) The people ran together.Better, perhaps, there was a rush of the people. St. Luke brings into something like a mental juxtaposition the pictures of the tumult at Ephesus and that at Jerusalem. The Jews of Asia, among whom we may perhaps think of Alexander the coppersmith, working then as afterwards much evil against the Apostle Paul (2Ti. 4:14), may have taken part in both.
Forthwith the doors were shut.This was obviously the act of the Levite gate-keepers. The Apostle was dragged out, the crowd followed him, and they seized the opportunity to guard the sacred precincts against further profanation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. All moved That four Gentiles, led by a noted renegade, should be committing the capital crime of entering the holy precinct, was enough to startle all Jerusalem. A general rush is made at the outcry, and a mob pours into the immense court to seize and destroy the profane intruders.
Drew him out of the temple From the women’s court into the court of the Gentiles.
Doors were shut The folds of the Gate Beautiful, being of solid Corinthian brass, opening from the women’s court to the court of the Gentiles. Of this gate Josephus relates the following supernatural event as occurring shortly before the destruction of the city: “Moreover, the eastern gate of the inner, (court of the temple,) which was of brass, and vastly heavy, and had been with difficulty shut by twenty men, and which rested upon a basis armed with iron, and had bolts fastened very deep into the firm floor, which was there made of one entire stone, was seen to be opened of its own accord about the sixth hour of the night. Now those that kept watch in the temple came hereupon running to the captain of the temple, and told him of it, who then came up thither, and not without great difficulty was able to shut the gate again. This also appeared to the vulgar to be a very happy prodigy as if God did thereby open them the gate of happiness. But the men of learning understood it: that the security of their holy house was dissolved of its own accord, and that the gate was opened for the advantage of their enemies.” The gate is now witnessing one sin, or rather one part of the great sin for which that predicted ruin was sent, the rejection of the Gospel of Christ. The door was closed at this moment to shut out the tumult and prevent bloodshed in the holier place. (See note on Act 4:1-2.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And all the city was moved, and the people ran together, and they laid hold on Paul, and dragged him out of the temple, and straightway the doors were shut.’
The effect of the malicious cries of these people was to ‘move’ others, so that many people ran together and ‘all the city’ was involved (clearly not all in the city would be involved, it is hyperbole, but Luke intends us to see that it was so in effect. The whole of Jerusalem is rejecting Christ’s messenger), and when they gathered what seemed to be the situation they seized Paul and dragged him from the Temple (the shedding of such blood could not take place in the holy place). And ‘as soon as he was out the doors were shut’. What an ominous sound that has. Luke is bringing out that the doors of the Temple clanged shut on the messenger of God and on his suffering, as they had also shut out Jesus when He suffered ‘outside the camp’. Yet another was being driven ‘outside the camp’.
‘Immediately the doors were shut.’ Compare (of Peter), ‘and he departed and went to another place’ (Act 12:17). Both statements were significant for the future of both the Temple and the city. We remember also Jesus’ words, ‘How often would I have gathered your children — but you would not — your house is left to you desolate’ (Luk 13:34). Note also that the verb ‘were shut’ is in the passive voice, often used to depict God’s actions. Not only did the Jews shut the doors, but God shut them. He was with Paul on the outside leaving Jerusalem for good.
We note here that in the parallel section in Act 26:28-32 King Agrippa II (son of Agrippa I of chapter 12) also closes his heart against him. Both king and people once again confirm their rejection of their Messiah.
Fuente: Commentary Series on the Bible by Peter Pett
Act 21:30-33. And all the city was moved, The accusation brought against St. Paul, though false, put all the city in a commotion, and brought a vast concourse of people together, who seized upon him in order to kill him; and therefore they drew him out of the court of the Israelites, lest it should have been defiled with his blood, and hurried him into the court of the Gentiles, which was not accounted so holy. The gates of the temple being shut, they immediately fell upon him, with what the Jews used to call the rebels’ beating; which was the people’s mode of punishing such as they apprehended had rebelled against their law, and that without any judicial process. Their manner of beating them was with staves, stones, whips, or any thing they could first lay their hands on; and they frequently inflicted this punishment so unmercifully, that several persons died under it. John Hyrcanus, high-priest and prince of the Jews, built the castle which is called Baris, that is, a palace or royal castle, on a steep rock, fifty cubits without the outer square on the north-west corner of the temple, but upon the same mountain, and adjoining to the said square. This was called The palace of the Asmonaeans in Jerusalem, as long as they reigned there. When Herod the Great came to be king of Judea, he rebuilt the castle, and made it a very strong fortress, lining or casing over the high rock on which it stood with polished white marble, so as to make it inaccessible from the subjacent valley, and building the castle itself so high, as to command the temple, and see what was done in the two outer courts of that sacred place, that he might send down his soldiers in case of any tumult; and when he had made these alterations, he called it Antonia, in honour of his great friend Mark Antony. When the Romans afterwards reduced Judea from a kingdom to a province, they also kept a strong garrison in the same place, particularly at the solemn festivals, when the Jews came in such prodigious multitudes to the temple. A great tumult being now made about the apostle, probably some of the centinels who kept watch on the south-east turret of the castle Antonia, spied it, and gave notice to the Roman tribune [Claudius Lysias, (ch. Act 23:26.) who was captain of the fortress, and had one thousand soldiers under him] that all Jerusalem was in an uproar. Immediatelyupon this notice, the tribune took centurions, with the hundred soldiers whom they each of them commanded, and ran down the stairs which led from the south-east turret of the castle into the outer cloisters of the temple, and thence into the court of the Gentiles, where the tumult was. Upon seeing the tribune, attended with such a number of armed men, they left off beating the innocent apostle; when the tribune himself took him into his custody, and fulfilled the prophesy of Agabus, Act 21:10-11 for he ordered him to be bound with two chains, concluding that he was some notorious malefactor.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 21:30 . ] in order that the temple enclosure might not be defiled with murder; for they wished to put Paul to death (Act 21:32 ). Bengel and Baumgarten hold that they had wished to prevent him from taking refuge at the altar. But the right of asylum legally subsisted only for persons guilty of unintentional manslaughter . [131] See Exo 21:13-14 ; 1Ki 2:28 ff. Comp. Ewald, Alterth . p. 228 f.
.] by the Levites. For the reason why, see above. Entirely at variance with the context, Lange, apostol. Zeitalt . II. p. 306, holds that the closing of the temple intimated the temporary suspension of worship . It referred only to Paul, who was not to be allowed again to enter.
[131] Therefore they would hardly suppose that Paul would fly to the altar. Besides, they had him sure enough!
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
30 And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut.
Ver. 30. The doors were shut ] That he might not there take sanctuary.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
30. ] The Levites shut the doors to prevent profanation by a riot, and possibly bloodshed, in the temple: hardly, as Bengel, ‘ne templi tutela uteretur Paulus:’ the right of asylum was only ( Exo 21:13-14 ) for murder unawares (Meyer). But by Act 21:14 there, and by Joab’s fleeing to the altar, 1Ki 2:28 ff., we see that it was resorted to on other occasions.
Fuente: Henry Alford’s Greek Testament
Act 21:30 . , as in Act 6:12 , cf. Act 24:5 . ., Jdg 3:18 , Mal 3:8Mal 3:8 , used of a tumultuous concourse of people, Arist., Rhet. , iii., 10, 7, Polyb., i., 67, 2. . .: see p. 368, here of violent seizing; they wanted to get Paul outside the Temple precincts, so that the latter might not be polluted with his blood, Act 21:31 . .: no doubt by the Levitical guard, perhaps lest Paul should return, and so gain a place of safety in the Temple, or more probably to save the sacred precincts from any further pollution and uproar.
Fuente: The Expositors Greek Testament by Robertson
all the city = the whole city.
the people ran, &c. = there was a running together (Greek. sundrome. Only here) of the people.
took. Greek. epilambanomai. See note on Act 9:27.
drew = were dragging. Greek. helko. Only here and Jam 2:6. Compare Act 16:19.
forthwith = immediately.
the doors, &c. These were the gates leading into the court of the women. Shut by the Levitical door-keepers to prevent profanation by murder.
Fuente: Companion Bible Notes, Appendices and Graphics
30.] The Levites shut the doors to prevent profanation by a riot, and possibly bloodshed, in the temple: hardly, as Bengel, ne templi tutela uteretur Paulus:-the right of asylum was only (Exo 21:13-14) for murder unawares (Meyer). But by Act 21:14 there, and by Joabs fleeing to the altar, 1Ki 2:28 ff., we see that it was resorted to on other occasions.
Fuente: The Greek Testament
Act 21:30. , the doors) Lest Paul should avail himself of the protection of the temple.
Fuente: Gnomon of the New Testament
drew
See, Act 14:19; Act 16:19.
Fuente: Scofield Reference Bible Notes
all: Act 16:20-22, Act 19:29, Act 26:21, Mat 2:3, Mat 21:10
and they: Act 7:57, Act 7:58, Act 16:19, Luk 4:29, 2Co 11:26
Reciprocal: Neh 6:10 – let us shut Psa 18:4 – floods Psa 83:2 – lo Jer 26:9 – And all Luk 21:12 – before Act 16:22 – the multitude Act 23:10 – fearing Act 24:6 – whom Eph 4:31 – clamour
Fuente: The Treasury of Scripture Knowledge
IN JERUSALEM
And all the city was moved.
Act 21:30
St. Paul is now at Jerusalem. What changes had taken place during the quarter of a century which had elapsed since his first introduction to the Church in this city!
I. St. Pauls reception at Jerusalem.On his arrival in Jerusalem he was
(a) Received by friends. They were glad to receive him (Act 21:17), and went to Mnasons house to give him a warm welcome. The next day a public reception took place. St. Paul rehearsed the things which God had wrought. Told them how God had blessed his preaching in Corinth, Philippi, and other Gentile cities. No wonder that when the brethren heard it, they glorified the Lord (Act 21:20).
(b) Misrepresented by opponents.But whilst the brethren rejoiced at this account of the Apostles work amongst the Gentiles, others looked upon him with suspicion (Act 21:21). But besides these, there were large numbers of Jews who hated St. Paul, and looked upon him as a traitor to the Jewish faith and nation.
(c) The counsel of James. James said that whilst he and the brethren adhered to the decision to grant freedom to Gentile Christians, in the interests of peace he advised St. Paul to do what he could to remove these suspicions. That St. Paul should go to the Temple with four poor men who had taken a Nazarite vow. This meant that they had agreed to let their hair grow and abstain from wine for a month. It was a Jewish mode of thanking God for special mercies, and the Apostle himself had observed it after his first danger in Europe (chap. Act 18:18). At the close of the month they shaved their heads, went to the Temple, if within reach, on seven successive days, and offered sacrifice (Num 6:13-21). It was a hard proposal to make to the Apostle, who had taught in every city that such usages were indifferent, and preached that in Christ Jesus neither circumcision availeth anything nor uncircumcisiom. But he accepted the proposal. He would do all that was possible for peace. Whilst maintaining to the Gentiles freedom of grace, to show that he was still a loyal Jew, to disarm prejudices of Jewish Christians, he accepted the conditionswent with the four men for the seven days of purification, and paid the cost of their sacrifices.
II. The riot in the Temple court.But further disappointment awaited the Apostle. What he had done for the sake of peace brought him into the greatest peril.
(a) The cause of the riot. He had almost reached the end of the ceremonies, when Jews from Ephesus, who knew the Apostle, saw him in the streets of Jerusalem with Trophimus, an Ephesian Gentile. It was the festival of Pentecost, and pilgrims were present from all parts. Meeting St. Paul in the Temple, they thought Trophimus was still with him, and shouted, Men of Israel, help! This is the man that teacheth all men everywhere against the people, and the law, and this place. It was the charge brought against Stephen (chap. Act 6:13). Now a similar charge is brought against St. Paul. They said also that he had profaned the holy place by bringing Gentiles into the Temple.
(b) The seizure of St. Paul. The falsehood spread and led to a riot. St. Paul was dragged down the stairs into the Court of the Gentiles. The design of his enemies seemed to be to get him out of the Temple before proceeding to further violence. Then blows fell upon him fast, and the Apostles life was in danger. Only the sacredness of the place saved him from being torn in pieces.
(c) St. Paul rescued by the Romans. But the Roman guard had noticed the tumult from the Castle of Antonia. The captain, hurrying down, was just in time to rescue the Apostle from his peril. At the approach of armed soldiers the rioters paused, parted to right and left, and St. Paul was once more left in the custody of Roman soldiers.
III. The practical application.
(a) Observe how careful the Apostle is to recognise Church order. St. Paul was an Apostle, yet he not only respects the officers of the Church at Jerusalem, but he consults their feelings, submits to their judgment, and strengthens their hands. Sometimes, under the spurious statement that the work of God is the main thing, many speak disparagingly of Church organisation, as if it were not the proper way to do the work of God. Gods work is best done in Gods way.
(b) The earnest Christian must be prepared to meet with misrepresentation, and no form of opposition is more difficult to face than an anonymous misrepresentation like that contained in the words, They have been informed. In this case, too, the slanderers hasten to spread the warning that St. Paul does not believe in the Old Testament.
John Palmer.
Illustration
The Castle or Tower of Antonia (named after Mark Antony, built by Herod the Great) was situated on the north-west corner of the Temple. Built on a rock, it overlooked the Temple, and was connected by two flights of stairs with the outermost courts. The Romans always kept the castle strongly garrisoned with troops. From the look-out on the Tower of Antonia the sentry saw the tumult and reported it to the chief captain.m
Fuente: Church Pulpit Commentary
0
Act 21:30. A general uproar was caused and Paul was forcibly taken out of the temple. The doors were closed to prevent him from returning should he get loose.
Fuente: Combined Bible Commentary
Act 21:30. And all the city was moved, and the people ran together. The rumour quickly reached the quarter of Zion that the notorious Paul had been caught in an act of sacrilege in the temple, and crowds of Jews would quickly come hurrying across the bridge which led from the temple into the city.
And they took Paul, and drew him out of the temple: and forthwith the doors were shut. Paul was evidently at this time in the first of the inner courts, probably in the neighbourhood of the Nazarite chambers, and certainly not with Trophimusthis was clearly a gratuitous supposition on the part of his enemies. They had been seen together in the city, perhaps in the Court of the Gentiles; they were known from old memories in Ephesus to be close friends, and so the rumour got abroad. It is easy to understand how it was repeated from mouth to mouth, in the first instance perhaps as a probability, then as a fact. The doors which were shut were most likely those on the eastern side, made of Corinthian brass, very strong and massive. It has been suggested that these great gates were closed to intimate that the worship and sacrifice in the temple were temporarily suspended, in order that it might be ascertained whether or no the temple had been profaned.
It is, however, more likely that these doors were shut, and Paul thrust out, to guard against the possibility of the temple floors being stained with blood and thus polluted in the event of Paul and his supposed companion being summarily put to death by the people. This was done by the Levites in charge of the House.
Fuente: A Popular Commentary on the New Testament
Act 21:30. And all the city was moved Was in an uproar. Although the people had little holiness themselves, yet they had a great veneration for the temple; and when they heard of its being polluted, they were up in arms presently, being determined to stand by it with their lives and fortunes. And the people ran together In a tumultuous manner; and the concourse was the greater because of the prodigious number of Jews from foreign countries, who had come to the feast of pentecost. The Jews, on this occasion, showed just such zeal for Gods temple as the Ephesians did for that of Diana, when Paul was represented as an enemy to it. But God does not reckon himself at all honoured by any zeal for him which transports people into such irregularities, and causes them, while they pretend to be concerned for his honour and service, to act in such an unreasonable, brutish, and barbarous manner. And they took Paul, and drew him out of the temple That is, out of the court of Israel, into that of the Gentiles, as one who had polluted the temple. And forthwith the doors were shut Both to prevent any further violation of the temple, and to prevent Pauls taking sanctuary at the horns of the altar.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 27
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 30
The doors were shut; the gates of the temple,–closed by those who had charge of them, from fear of the tumult.
Fuente: Abbott’s Illustrated New Testament
The rumor of Paul’s alleged capital offense travelled quickly throughout Jerusalem and brought a mob of zealous Jews into the Temple courtyard. "All the city was aroused" is probably hyperbole.
". . . the Temple was a fetish for all Jews, but for none more so than fanatically devout pilgrims from the Diaspora, who had travelled far to celebrate the festival of Pentecost in the holy city." [Note: Neil, p. 220.]
Evidently the priests dragged Paul out of one of the inner courts and into the court of the Gentiles. The doors that Luke referred to separated the court of the Gentiles from the inner courts that were accessible only to Jews. The priests now closed these doors to prevent the defiling of the inner courts by the tumult and bloodshed. [Note: Jeremias, Jerusalem in . . ., pp. 209-10.]