Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And he said, Why will thou go to him today? It is neither new moon nor Sabbath. And she said, It shall be well.
And Ezra the priest brought the law before the assembly, both men and women, and all who could hear with understanding, upon the first day of the seventh month. And he read in it before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those who could understand. And the ears of all the people were [attentive] t read more. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose. And beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand, and on his left hand, Pedaiah, a And Ezra opened the book in the sight of all the people (for he was above all the people), and when he opened it, all the people stood up. And Ezra blessed LORD, the great God. And all the people answered, Amen, Amen, with the lifting up of their hands. And they bowed their heads, and worshipped LORD with their faces to the ground. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law. And the people [stood] in their place. And they read in the book, in the law of God, distinctly, and they gave the sense, so that they understood the reading.
They said in their heart, Let us make havoc of them altogether. They have burned up all the meeting-places of God in the land.
And when thou pray, thou shall not be as the hypocrites, because they love to pray having stood in the synagogues and in the corners of the thoroughfares, so that they may be seen by men. Truly I say to you, they have their reward.
But beware of men, for they will deliver you up to councils, and they will scourge you in their synagogues,
And having come into his fatherland he taught them in their synagogue, so as for them to be astonished, and say, From where is this wisdom and powers in this man?
And they love the chief place at feasts, and the chief seats in the synagogues,
And having become Sabbath, he began to teach in the synagogue. And many who heard him were astonished, saying, How are these things in this man? and, What is the wisdom that was given to him, and such mighty works happen by his han
And whenever ye may stand praying, forgive, if ye have anything against any man, so that also your Father in the heavens will forgive you your trespasses.
But watch ye yourselves, for they will deliver you up to councils, and ye will be beaten in synagogues. And ye will be stood before rulers and kings because of me, for a testimony to them.
And having closed the book, having given it back to the attendant, he sat down. And the eyes of all in the synagogue were focused on him.
Having stood by himself, the Pharisee prayed these things: God, I thank thee that I am not as the rest of men, predatory, unjust, adulterers, or even as this tax collector.
But the tax collector, having stood from afar, would not even lift his eyes to the sky, but beat upon his breast, saying, God, be thou merciful to me a sinful man.
His parents spoke these things because they feared the Jews, for the Jews had agreed already, that if any man confessed him as Christ, he should become excommunicated from the synagogue.
Yet, nevertheless, even many of the rulers believed in him, but because of the Pharisees they did not confess, so that they would not become excommunicated from the synagogue,
They will make you excommunicated from the synagogues. But the hour comes that every man who kills you will presume to be offering service to God.
Jesus answered him, I spoke in public to the world. I always taught in a synagogue, and in the temple where the Jews always gather together, and I spoke nothing in secret.
But some of those from the synagogue called Libertines, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, rose up disputing with Stephen.
And after becoming in Salamis, they proclaimed the word of God in the synagogues of the Jews, and they also had John for a helper.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
For those who dwell in Jerusalem, and their rulers, not having known this and the voices of the prophets being read at every Sabbath, they fulfilled, having condemned him.
And on the coming Sabbath almost all the city was assembled to hear the word of God.
And it came to pass in Iconium according to the same thing, for them to enter into the synagogue of the Jews, and to speak so as for a great quantity to believe, both of Jews and of Greeks.
For Moses from generations past, has from city to city those who preach him, being read in the synagogues on every Sabbath.
And according to Paul's custom, he went in to them, and for three Sabbaths he discoursed with them from the Scriptures, explaining and pointing out that it was necessary for the Christ to suffer, and to rise from the dead, and, This Jesus, whom I proclaim to you, is the Christ. read more. And some of them were persuaded, and joined with Paul and Silas, and of the devout Greeks a great quantity, and of the prominent women not a few.
And the brothers straightaway sent both Paul and Silas away through the night to Berea, who, when they arrived, went into the synagogue of the Jews.
And he was discoursing in the synagogue every Sabbath, and was persuading Jews and Greeks.
And this man began to speak boldly in the synagogue, but when Aquila and Priscilla heard him, they took him aside, and expounded to him the way of God more accurately.
And after entering into the synagogue, he spoke boldly for three months, discoursing and persuading the things about the kingdom of God.
And I said, Lord, they know that I was imprisoning and beating in every synagogue those who believe in thee.
And punishing them often at all the synagogues, I compelled them to blaspheme. And being extraordinarily furious toward them, I persecuted them even as far as to outside cities.
I speak shame about you. So there is not among you not even one wise man who will be able to arbitrate between his brother?
And thou have perseverance. And thou endured because of my name, and did not become weary.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/acv'>17:1,17; 18:4). The form and internal arrangements of the synagogue would greatly depend on the wealth of the Jews who erected it, and on the place where it was built. "Yet there are certain traditional pecularities which have doubtless united together by a common resemblance the Jewish synagogues of all ages and countries. The arrangements for the women's place in a separate gallery or behind a partition of lattice-work; the desk in the centre, where the reader, like Ezra in ancient days, from his 'pulpit of wood,' may 'open the book in the sight of all of people and read in the book of the law of God distinctly, and give the sense, and cause them to understand the reading' (Ne 8:4,8); the carefully closed ark on the side of the building nearest to Jerusalem, for the preservation of the rolls or manuscripts of the law; the seats all round the building, whence 'the eyes of all them that are in the synagogue' may 'be fastened' on him who speaks (Lu 4:20); the 'chief seats' (Mt 23:6) which were appropriated to the 'ruler' or 'rulers' of the synagogue, according as its organization may have been more or less complete;", these were features common to all the synagogues.
Where perfected into a system, the services of the synagogue, which were at the same hours as those of the temple, consisted, (1) of prayer, which formed a kind of liturgy, there were in all eighteen prayers; (2) the reading of the Scriptures in certain definite portions; and (3) the exposition of the portions read. (See Lu 4:15,22; Ac 13:14.)
The synagogue was also sometimes used as a court of judicature, in which the rulers presided (Mt 10:17; Mr 5:22; Lu 12:11; 21:12; Ac 13:15; 22:19); also as public schools.
The establishment of synagogues wherever the Jews were found in sufficient numbers helped greatly to keep alive Israel's hope of the coming of the Messiah, and to prepare the way for the spread of the gospel in other lands. The worship of the Christian Church was afterwards modelled after that of the synagogue.
Christ and his disciples frequently taught in the synagogues (Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17/2/type/acv'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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And I gathered them together to the river that runs to Ahava, and there we encamped three days. And I viewed the people, and the priests, and found there none of the sons of Levi.
And Ezra the priest brought the law before the assembly, both men and women, and all who could hear with understanding, upon the first day of the seventh month.
And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose. And beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand, and on his left hand, Pedaiah, a
And they read in the book, in the law of God, distinctly, and they gave the sense, so that they understood the reading.
They said in their heart, Let us make havoc of them altogether. They have burned up all the meeting-places of God in the land.
And it came to pass in the sixth year, in the sixth [month], in the fifth [day] of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of lord LORD fell there upon me.
But beware of men, for they will deliver you up to councils, and they will scourge you in their synagogues,
And having come into his fatherland he taught them in their synagogue, so as for them to be astonished, and say, From where is this wisdom and powers in this man?
And they love the chief place at feasts, and the chief seats in the synagogues,
And behold, one of the synagogue rulers comes, Jairus by name. And having seen him, he falls at his feet,
And having become Sabbath, he began to teach in the synagogue. And many who heard him were astonished, saying, How are these things in this man? and, What is the wisdom that was given to him, and such mighty works happen by his han
And having closed the book, having given it back to the attendant, he sat down. And the eyes of all in the synagogue were focused on him.
And all witnessed to him, and wondered at the words of grace that proceeded out of his mouth. And they said, Is this not the son of Joseph?
And when they bring you to the synagogues, and the principle positions, and the offices of authority, be not anxious how or what ye should answer in defense, or what ye should say,
But before all these things, they will throw their hands on you, and will persecute you, delivering you up to the synagogues and prisons, being brought before kings and rulers for my name's sake.
His parents spoke these things because they feared the Jews, for the Jews had agreed already, that if any man confessed him as Christ, he should become excommunicated from the synagogue.
Yet, nevertheless, even many of the rulers believed in him, but because of the Pharisees they did not confess, so that they would not become excommunicated from the synagogue,
They will make you excommunicated from the synagogues. But the hour comes that every man who kills you will presume to be offering service to God.
Jesus answered him, I spoke in public to the world. I always taught in a synagogue, and in the temple where the Jews always gather together, and I spoke nothing in secret.
And straightaway he proclaimed the Christ in the synagogues, that this man is the Son of God.
And after becoming in Salamis, they proclaimed the word of God in the synagogues of the Jews, and they also had John for a helper.
And after becoming in Salamis, they proclaimed the word of God in the synagogues of the Jews, and they also had John for a helper.
And they, having passed through from Perga, arrived at Antioch of Pisidia, and after entering into the synagogue on the Sabbath day, they sat down. And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
And on the coming Sabbath almost all the city was assembled to hear the word of God.
And it came to pass in Iconium according to the same thing, for them to enter into the synagogue of the Jews, and to speak so as for a great quantity to believe, both of Jews and of Greeks.
Now after passing through Amphipolis and Apollonia, they came to Thessalonica where there was a synagogue of the Jews. And according to Paul's custom, he went in to them, and for three Sabbaths he discoursed with them from the Scriptures, read more. explaining and pointing out that it was necessary for the Christ to suffer, and to rise from the dead, and, This Jesus, whom I proclaim to you, is the Christ. And some of them were persuaded, and joined with Paul and Silas, and of the devout Greeks a great quantity, and of the prominent women not a few.
And the brothers straightaway sent both Paul and Silas away through the night to Berea, who, when they arrived, went into the synagogue of the Jews.
Indeed therefore he was discoursing in the synagogue with the Jews, and with those who worship, and in the marketplace every day with those who happened by.
Indeed therefore he was discoursing in the synagogue with the Jews, and with those who worship, and in the marketplace every day with those who happened by.
And he was discoursing in the synagogue every Sabbath, and was persuading Jews and Greeks.
And he was discoursing in the synagogue every Sabbath, and was persuading Jews and Greeks.
And this man began to speak boldly in the synagogue, but when Aquila and Priscilla heard him, they took him aside, and expounded to him the way of God more accurately.
And after entering into the synagogue, he spoke boldly for three months, discoursing and persuading the things about the kingdom of God.
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before LORD, where I will meet with you, to speak to thee there. And there I will meet with the sons of Israel, and [the tent] shall be sanctified by my glory.
Now Moses used to take the tent and to pitch it outside the camp, afar off from the camp, and he called it, The tent of meeting. And it came to pass, that everyone who sought LORD went out to the tent of meeting, which was outside
Hear, O Israel: LORD our God is one LORD.
Thou shall not be frightened at them, for LORD thy God is in the midst of thee, a great God and awesome.
And Moses commanded them, saying, At the end of [every] seven years, in the set time of the year of release, in the feast of tabernacles, when all Israel has come to appear before LORD thy God in the place which he shall choose, thou shall read this law before all Israel in their hearing. read more. Assemble the people, the men and the women and the little ones, and thy sojourner who is within thy gates, that they may hear, and that they may learn, and fear LORD your God, and observe to do all the words of this law, and that their sons who have not known may hear, and learn to fear LORD your God as long as ye live in the land where ye go over the Jordan to possess it.
And they answered them, and said, He is. Behold, [he is] before thee. Make haste now, for he has come today into the city, for the people have a sacrifice today in the high place.
After that thou shall come to the hill of God where is the garrison of the Philistines. And it shall come to pass, when thou have come there to the city, that thou shall meet a band of prophets coming down from the high place with
And Saul sent messengers to take David. And when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied. read more. Then he also went to Ramah, and came to the great well that is in Secu. And he asked and said, Where are Samuel and David? And one said, Behold, they are at Naioth in Ramah. And he went there to Naioth in Ramah, and the Spirit of God came upon him also, and he went on, and prophesied until he came to Naioth in Ramah. And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Therefore they say, Is Saul also among the prophets?
And David said to Jonathan, Behold, tomorrow is the new moon, and I should not fail to sit with the king to eat. But let me go that I may hide myself in the field to the third day at evening.
Also in the third year of his reign he sent his rulers, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah. And with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites. And with them Elishama and Jehoram, the priests. read more. And they taught in Judah, having the book of the law of LORD with them. And they went about throughout all the cities of Judah, and taught among the people.
And when the seventh month came, and the sons of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.
And I gathered them together to the river that runs to Ahava, and there we encamped three days. And I viewed the people, and the priests, and found there none of the sons of Levi.
And Ezra the priest brought the law before the assembly, both men and women, and all who could hear with understanding, upon the first day of the seventh month.
And on the second day were gathered together the heads of fathers of all the people, the priests, and the Levites, to Ezra the scribe, even to give attention to the words of the law.
Now in the twenty-fourth day of this month the sons of Israel were assembled with fasting, and with sackcloth, and earth upon them.
Evening, and morning, and at noonday, I will complain and moan. And he will hear my voice.
Thine adversaries have roared in the midst of thine assembly. They have set up their ensigns for signs.
They said in their heart, Let us make havoc of them altogether. They have burned up all the meeting-places of God in the land.
Let them also exalt him in the assembly of the people, and praise him in the seat of the elders.
Bring no more vain oblations. Incense is an abomination to me. New moon and Sabbath, the calling of assemblies--I cannot bear iniquity and the solemn meeting.
who show loving kindness to thousands, and recompense the iniquity of the fathers into the bosom of their sons after them, the great, the mighty God. LORD of hosts is his name,
And he burned the house of LORD, and the king's house, and all the houses of Jerusalem. Even every great house, he burned with fire.
And the pillars of brass that were in the house of LORD, and the bases and the brazen sea that were in the house of LORD, the Chaldeans broke in pieces, and carried all the brass of them to Babylon.
And he has taken away his tabernacle violently, as a garden. He has destroyed his place of assembly. LORD has caused solemn assembly and Sabbath to be forgotten in Zion. And in the indignation of his anger has despised the king and
And it came to pass in the sixth year, in the sixth [month], in the fifth [day] of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of lord LORD fell there upon me.
Son of man, thy brothers, even thy brothers, the men of thy kindred, and all the house of Israel, all of them, [are those] to whom the inhabitants of Jerusalem have said, Get you far from LORD. This land is given to us for a posses Therefore say, Thus says lord LORD: Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet I will be to them a sanctuary for a little while in the countries where they have
And it came to pass in the seventh year, in the fifth [month], the tenth [day] of the month, that certain of the elders of Israel came to inquire of LORD, and sat before me.
And they come to thee as the people come, and they sit before thee as my people. And they hear thy words, but do not do them. For with their mouth they show much love, but their heart goes after their gain.
And when Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem) and he knelt upon his knees three times a day, and prayed, and gave thanks before his God, as he d
And I prayed to LORD my God, and made confession, and said, Oh, LORD, the great and fearful God, who keeps covenant and loving kindness with those who love him and keep his commandments,
Speak to all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh [month], even these seventy years, did ye at all fast to me, even to me?
Ye have heard that it was said to them in old times, Thou shall not murder, and whoever murders will be liable to the judgment. But I say to you, that every man who is angry at his brother without cause will be liable to the judgment, and whoever speaks an insult to his brother will be liable to the council, and whoever says, Foolish man, will be liable to read more. If therefore thou should bring thy gift to the altar, and remember there that thy brother has anything against thee, leave there thy gift before the altar, and go. First be reconciled to thy brother, and then, after coming, bring thy gift. Be agreeing with thine opponent quickly, while thou are with him on the way, lest the opponent deliver thee to the judge, and the judge deliver thee to the subordinate, and thou will be cast into prison. Truly I say to thee, thou will, no, not come out from there, until thou have paid the last quadran. Ye have heard that it was said, Thou shall not commit adultery.
Again, ye have heard that it was said to them in old times, Thou shall not swear falsely, but shall render to the Lord thine oaths.
But beware of men, for they will deliver you up to councils, and they will scourge you in their synagogues,
But if thy brother should sin against thee, go and reprove him between thee and him alone. If he should hear thee, thou have gained thy brother. But if he should not hear, take with thee one or two besides, so that at the mouth of two or three witnesses every word may be established. read more. And if he is heedless of them, speak to the church. But if he is also heedless of the church, let him be to thee as the heathen and the tax collector. Truly I say to you, however many things ye may bind on the earth will be things that are bound in heaven, and however many things ye may loose on the earth will be things that that are loosed in heaven.
And they love the chief place at feasts, and the chief seats in the synagogues,
(For the Pharisees, and all the Jews, unless they wash their hands carefully, do not eat, holding the tradition of the elders.
But watch ye yourselves, for they will deliver you up to councils, and ye will be beaten in synagogues. And ye will be stood before rulers and kings because of me, for a testimony to them.
And he came to Nazareth, where he was brought up. And according to that which was customary to him, he entered into the synagogue on the Sabbath day, and stood up to read. And the book of the prophet Isaiah was given to him. And having opened the book, he found the place where it was written, read more. The Spirit of Lord is upon me, because he anointed me to preach good-news to the poor. He has sent me to heal the broken hearted, to proclaim deliverance to the captives, and recovering of sight to the blind, to sent forth in deliv to proclaim the acceptable year of Lord. And having closed the book, having given it back to the attendant, he sat down. And the eyes of all in the synagogue were focused on him.
And having heard about Jesus, he sent elders of the Jews to him who asked him that, having come, he would save his bondman.
And behold, there came a man whose name was Jairus, and he was a ruler of the synagogue. And having fallen down near Jesus' feet, he besought him to come into his house,
While he still spoke, some man comes from the synagogue ruler, saying to him, Thy daughter has died. Do not trouble the teacher.
And when they bring you to the synagogues, and the principle positions, and the offices of authority, be not anxious how or what ye should answer in defense, or what ye should say,
Having stood by himself, the Pharisee prayed these things: God, I thank thee that I am not as the rest of men, predatory, unjust, adulterers, or even as this tax collector.
But before all these things, they will throw their hands on you, and will persecute you, delivering you up to the synagogues and prisons, being brought before kings and rulers for my name's sake.
His parents spoke these things because they feared the Jews, for the Jews had agreed already, that if any man confessed him as Christ, he should become excommunicated from the synagogue.
Yet, nevertheless, even many of the rulers believed in him, but because of the Pharisees they did not confess, so that they would not become excommunicated from the synagogue,
Now before the feast of the Passover, Jesus, having seen that his hour has come that he would depart out of this world to his Father, having loved his own in the world, he loved them to the end. And supper having occurred, the devil having now put into the heart of Judas Iscariot, Simon's son, that he would betray him, read more. Jesus, having seen that the Father has given all the things to him, into his hands, and that he came from God, and goes to God, rises from supper, and set his garments aside, and after taking a towel, he girded himself. Then he pours water into the wash-basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. So he comes to Simon Peter, and that man says to him, Lord, do thou wash my feet? Jesus answered and said to him, What I do thou do not know now, but thou will understand after these things. Peter says to him, Thou may, no, not wash my feet into the age. Jesus answered him, If I may not wash thee, thou have no part with me. Simon Peter says to him, Lord, not my feet only, but also my hands and head. Jesus says to him, He who is bathed has no need to wash the feet either, but is entirely clean. And ye are clean, but not all. For he knew the man betraying him. Because of this he said, Ye are not all clean. When therefore he washed their feet, and took his garments, having sat down again, he said to them, Do ye understand what I have done to you? Ye call me, Teacher, and, Lord. And ye say well, for I am. If I then, the Lord and the teacher, have washed your feet, ye also ought to wash each other's feet. For I have given you an example, so that just as I have done to you ye also should do.
Now at the same time Peter and John were going up into the temple, at the hour of prayer, the ninth.
But some of those from the synagogue called Libertines, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, rose up disputing with Stephen.
he requested letters from him for Damascus, to the synagogues, so that if he found any who were of the Way, both men and women, he might bring them bound to Jerusalem.
He saw plainly in a vision about the ninth hour of the day, an agent of God coming in to him, and saying to him, Cornelius.
Now on the morrow, while those men were traveling and approaching the city, Peter went up upon the housetop to pray, about the sixth hour.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
For Moses from generations past, has from city to city those who preach him, being read in the synagogues on every Sabbath.
For Moses from generations past, has from city to city those who preach him, being read in the synagogues on every Sabbath.
And on the Sabbath day we went outside the city beside a river, where it was customary for prayer to be. And having sat down, we spoke to the women who came together.
As also the high priest testifies about me, and all the senior council, from whom also having received letters to the brothers in Damascus, I was going to bring bound even those who were there to Jerusalem so that they might be pun
Dare any of you, having a matter against the other, go to law before the unrighteous and not before the sanctified? Or know ye not that the sanctified will judge the world? And if the world is judged by you, are ye unworthy of very small legal disputes? read more. Know ye not that we will judge heavenly agents? Then why not mundane things? Indeed therefore whenever ye have mundane legal disputes, men who are disdained by the church, these ye seat to judge. I speak shame about you. So there is not among you not even one wise man who will be able to arbitrate between his brother? But brother goes to law against brother, and this before unbelievers? Now therefore it is indeed altogether a defeat for you because ye have legal disputes against yourselves. Why not rather be wronged? Why not rather be defrauded? Instead ye do wrong, and defraud, and these things to brothers.
Every man praying or prophesying having something upon his head dishonors his head.
When therefore ye come together in the same place, it is not to eat the Lord's supper.
Otherwise if thou would bless with the spirit, how will the man who fills the place of the unlearned, say the Truly at thy thanksgiving, since he knows not what thou say?
Let all things be done decently and in order.
If any man does not love the Lord Jesus Christ, let him be accursed. Maranatha.
But even if we, or an agent from heaven, should preach a good-news to you contrary to what we preached to you, let him be accursed. As we have said before, I now also say again, if any man preaches a good-news to you contrary to what ye received, let him be accursed.
And indeed he gave the apostles, and the prophets, and the evangelists, and the shepherds and teachers
Faithful is the saying, If any man aspires to supervision, he desires a good work. The overseer therefore must be blameless, the husband of one wife, without wine, serious minded, disciplined, loving strangers, able to teach, read more. no drunkard, not a fighter, not greedy of base gain, but meek, noncontentious, no lover of money, a man who rules his own house well, having children in subjection with all propriety (but if any man knows not how to rule his own house, how will he take care of a congregation of God?), not a new convert, lest having been puffed up he may fall into the condemnation of the devil. And he must also have good testimony from those outside, lest he may fall into reproach and the snare of the devil.
And without controversy great is the mystery of piety. God was manifested in flesh, justified in spirit, seen by heavenly agents, proclaimed among nations, believed in the world, taken up in glory.
Let the elders who rule well be regarded worthy of double compensation, especially those who labor in the word and in teaching.
if any man is blameless, the husband of one wife, having believing children, not with an accusation of debauchery or insubordinate. For the overseer must be blameless as a steward of God, not self-willed, not prone to angry, not a drunkard, not a fighter, not greedy of base gain, read more. but a lover of strangers, a lover of good, serious minded, just, devout, self-controlled, holding firm the faithful word according to the teaching, so that he may also be able to exhort by the sound doctrine, and to correct those who contradict.
This testimony is true, because of which reason, reprove them harshly, so that they may be sound in the faith,
let us approach with a TRUE heart in full assurance of faith, our hearts sprinkled from an evil conscience, and our body washed in pure water.
Remember those who lead you, men who spoke the word of God to you, of whom, carefully observing the outcome of their conduct, imitate the faith--
For if a man with a gold ring in bright clothing comes into your synagogue, and also a poor man in dirty clothing comes in,
For if a man with a gold ring in bright clothing comes into your synagogue, and also a poor man in dirty clothing comes in, and ye have regard for the man wearing the bright clothing, and say to him, Sit thou here well, and ye say to the poor man, Stand thou there, or sit here below my footstool,
I became in spirit on the Lord's day and I heard behind me a great voice like a trumpet
The mystery of the seven stars that thou saw in my right hand, and the seven golden lampstands: the seven stars are agents of the seven congregations, and the seven lampstands that thou saw are the seven congregations.
To the agent of the congregation in Ephesus write, These things says he who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands:
I know thy works and tribulation and poverty (but thou are rich), and the blasphemy of those who say themselves to be Jews, and are not, but are a synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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LORD bless thee, and keep thee. LORD make his face to shine upon thee, and be gracious to thee. read more. LORD lift up his countenance upon thee, and give thee peace.
And LORD spoke to Moses, saying, Speak to the sons of Israel, and bid them that they make for them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of each border a cord of blue. read more. And it shall be to you for a fringe, that ye may look upon it, and remember all the commandments of LORD, and do them, and that ye not follow after your own heart and your own eyes, after which ye use to play the harlot, that ye may remember and do all my commandments, and be holy to your God. I am LORD your God, who brought you out of the land of Egypt, to be your God. I am LORD your God.
Hear, O Israel: LORD our God is one LORD. And thou shall love LORD thy God with all thy heart, and with all thy soul, and with all thy might. read more. And these words, which I command thee this day, shall be upon thy heart. And thou shall teach them diligently to thy sons, and shall talk of them when thou sit in thy house, and when thou walk by the way, and when thou lay down, and when thou rise up. And thou shall bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. And thou shall write them upon the door-posts of thy house, and upon thy gates.
And it shall come to pass, if ye shall hearken diligently to my commandments which I command you this day, to love LORD your God, and to serve him with all your heart and with all your soul, that I will give the rain of your land in its season, the former rain and the latter rain, that thou may gather in thy grain, and thy new wine, and thine oil. read more. And I will give grass in thy fields for thy cattle, and thou shall eat and be full. Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them, and the anger of LORD be kindled against you, and he shut up the heavens, so that there shall be no rain, and the land shall not yield its fruit, and ye perish quickly from off the good land which LORD gives you. Therefore ye shall lay up these my words in your heart and in your soul. And ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. And ye shall teach them to your sons, talking of them when thou sit in thy house, and when thou walk by the way, and when thou lay down, and when thou rise up. And thou shall write them upon the door-posts of thy house, and upon thy gates, that your days may be multiplied, and the days of your sons, in the land which LORD swore to your fathers to give them, as the days of the heavens above the earth.
Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law. And the people [stood] in their place.
They said in their heart, Let us make havoc of them altogether. They have burned up all the meeting-places of God in the land.
And it came to pass in the sixth year, in the sixth [month], in the fifth [day] of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of lord LORD fell there upon me.
And it came to pass in the seventh year, in the fifth [month], the tenth [day] of the month, that certain of the elders of Israel came to inquire of LORD, and sat before me. And the word of LORD came to me, saying, read more. Son of man, speak to the elders of Israel, and say to them, Thus says lord LORD: Is it to inquire of me that ye have come? As I live, says lord LORD, I will not be inquired of by you.
For the sons of Israel shall abide many days without king, and without ruler, and without sacrifice, and without pillar, and without ephod or teraphim.
They shall not dwell in LORD's land, but Ephraim shall return to Egypt, and they shall eat unclean food in Assyria.
And Jesus went around all Galilee, teaching in their synagogues, and preaching the good-news of the kingdom, and healing every sickness and every disease among the people.
And Jesus went around all Galilee, teaching in their synagogues, and preaching the good-news of the kingdom, and healing every sickness and every disease among the people.
When therefore thou do charity, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, so that they may have glory by men. Truly I say to you, they have their reward.
But beware of men, for they will deliver you up to councils, and they will scourge you in their synagogues,
But all their works they do in order to be seen by men. And they make broad their phylacteries, and enlarge the hems of their garments.
Because of this, behold, I send to you prophets, and wise men, and scholars. And some of them ye will kill and crucify, and some of them ye will scourge in your synagogues, and will persecute from city to city,
And they entered into Capernaum, and straightaway on the Sabbath day, having entered into the synagogue, he taught.
And behold, one of the synagogue rulers comes, Jairus by name. And having seen him, he falls at his feet,
And having become Sabbath, he began to teach in the synagogue. And many who heard him were astonished, saying, How are these things in this man? and, What is the wisdom that was given to him, and such mighty works happen by his han
And he came to Nazareth, where he was brought up. And according to that which was customary to him, he entered into the synagogue on the Sabbath day, and stood up to read. And the book of the prophet Isaiah was given to him. And having opened the book, he found the place where it was written, read more. The Spirit of Lord is upon me, because he anointed me to preach good-news to the poor. He has sent me to heal the broken hearted, to proclaim deliverance to the captives, and recovering of sight to the blind, to sent forth in deliv to proclaim the acceptable year of Lord. And having closed the book, having given it back to the attendant, he sat down. And the eyes of all in the synagogue were focused on him.
And having closed the book, having given it back to the attendant, he sat down. And the eyes of all in the synagogue were focused on him.
And behold, there came a man whose name was Jairus, and he was a ruler of the synagogue. And having fallen down near Jesus' feet, he besought him to come into his house,
And having responded, the synagogue-ruler, being indignant because Jesus healed on the Sabbath, answered and said to the multitude, There are six days in which he ought to work. Therefore coming in these, be healed, and not on the
The Jews therefore said among themselves, Where is this man going to go that we will not find him? Is he going to go to the Dispersion among the Greeks, and teach the Greeks?
But some of those from the synagogue called Libertines, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, rose up disputing with Stephen.
he requested letters from him for Damascus, to the synagogues, so that if he found any who were of the Way, both men and women, he might bring them bound to Jerusalem.
And after becoming in Salamis, they proclaimed the word of God in the synagogues of the Jews, and they also had John for a helper.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
For Moses from generations past, has from city to city those who preach him, being read in the synagogues on every Sabbath.
And on the Sabbath day we went outside the city beside a river, where it was customary for prayer to be. And having sat down, we spoke to the women who came together.
Otherwise if thou would bless with the spirit, how will the man who fills the place of the unlearned, say the Truly at thy thanksgiving, since he knows not what thou say?
James, a bondman of God and of Lord Jesus Christ, to the twelve tribes in the Dispersion, greeting.
I know thy works and tribulation and poverty (but thou are rich), and the blasphemy of those who say themselves to be Jews, and are not, but are a synagogue of Satan.
Behold, I give of the synagogue of Satan, those who say themselves to be Jews, and are not, but lie, behold, I will make them so that they will come and bow down before thy feet, and may know that I have loved thee.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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They said in their heart, Let us make havoc of them altogether. They have burned up all the meeting-places of God in the land.
They said in their heart, Let us make havoc of them altogether. They have burned up all the meeting-places of God in the land.
And Jesus went around all Galilee, teaching in their synagogues, and preaching the good-news of the kingdom, and healing every sickness and every disease among the people.
When therefore thou do charity, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, so that they may have glory by men. Truly I say to you, they have their reward.
And when thou pray, thou shall not be as the hypocrites, because they love to pray having stood in the synagogues and in the corners of the thoroughfares, so that they may be seen by men. Truly I say to you, they have their reward.
But beware of men, for they will deliver you up to councils, and they will scourge you in their synagogues,
And they love the chief place at feasts, and the chief seats in the synagogues,
And behold, one of the synagogue rulers comes, Jairus by name. And having seen him, he falls at his feet,
While he still spoke, they come from the synagogue ruler saying, Thy daughter died, why still trouble the teacher? But straightaway, Jesus, having heard the word spoken, says to the ruler of the synagogue, Fear not, only believe.
And he comes to the house of the synagogue ruler, and sees a commotion, much weeping and wailing.
And having closed the book, having given it back to the attendant, he sat down. And the eyes of all in the synagogue were focused on him.
And having heard about Jesus, he sent elders of the Jews to him who asked him that, having come, he would save his bondman.
While he still spoke, some man comes from the synagogue ruler, saying to him, Thy daughter has died. Do not trouble the teacher.
And having responded, the synagogue-ruler, being indignant because Jesus healed on the Sabbath, answered and said to the multitude, There are six days in which he ought to work. Therefore coming in these, be healed, and not on the
His parents spoke these things because they feared the Jews, for the Jews had agreed already, that if any man confessed him as Christ, he should become excommunicated from the synagogue.
They answered and said to him, Thou were born entirely in sins, and thou teach us. And they cast him outside. Jesus heard that they cast him outside. And having found him, he said to him, Do thou believe in the Son of God? read more. That man answered and said, And who is he, Lord, that I may believe in him? And Jesus said to him, Thou have both seen him, and he is that man who speaks with thee. And he affirmed, Lord, I believe. And he worshiped him.
Yet, nevertheless, even many of the rulers believed in him, but because of the Pharisees they did not confess, so that they would not become excommunicated from the synagogue, for they loved the praise of men more than the praise of God.
They will make you excommunicated from the synagogues. But the hour comes that every man who kills you will presume to be offering service to God.
Pilate therefore said to them, Take ye him, and judge him according to your law. The Jews therefore said to him, It is not permitted for us to kill any man,
And straightaway he proclaimed the Christ in the synagogues, that this man is the Son of God.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
But when the Jews saw the multitudes, they were filled of envy, and contradicted the things spoken by Paul, contradicting and slandering.
And he was discoursing in the synagogue every Sabbath, and was persuading Jews and Greeks.
And Crispus, the synagogue ruler, believed in the Lord with his whole household, and many of the Corinthians who heard believed, and were immersed.
But all the Greeks, having taken Sosthenes the synagogue ruler, were beating him in front of the judgment seat. And Gallio was not going to judge, even of these things.
And he came to Ephesus and left behind those there, but having entered into the synagogue himself, he discoursed with the Jews.
And after entering into the synagogue, he spoke boldly for three months, discoursing and persuading the things about the kingdom of God.
And I said, Lord, they know that I was imprisoning and beating in every synagogue those who believe in thee.
From the Jews five times I received forty save one.
For if a man with a gold ring in bright clothing comes into your synagogue, and also a poor man in dirty clothing comes in, and ye have regard for the man wearing the bright clothing, and say to him, Sit thou here well, and ye say to the poor man, Stand thou there, or sit here below my footstool,
I know thy works and tribulation and poverty (but thou are rich), and the blasphemy of those who say themselves to be Jews, and are not, but are a synagogue of Satan.
Behold, I give of the synagogue of Satan, those who say themselves to be Jews, and are not, but lie, behold, I will make them so that they will come and bow down before thy feet, and may know that I have loved thee.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
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And I gathered them together to the river that runs to Ahava, and there we encamped three days. And I viewed the people, and the priests, and found there none of the sons of Levi.
And Ezra the priest brought the law before the assembly, both men and women, and all who could hear with understanding, upon the first day of the seventh month.
Now in the twenty-fourth day of this month the sons of Israel were assembled with fasting, and with sackcloth, and earth upon them.
Evening, and morning, and at noonday, I will complain and moan. And he will hear my voice.
And when Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem) and he knelt upon his knees three times a day, and prayed, and gave thanks before his God, as he d
Speak to all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh [month], even these seventy years, did ye at all fast to me, even to me?
But beware of men, for they will deliver you up to councils, and they will scourge you in their synagogues,
And they love the chief place at feasts, and the chief seats in the synagogues,
But watch ye yourselves, for they will deliver you up to councils, and ye will be beaten in synagogues. And ye will be stood before rulers and kings because of me, for a testimony to them.
And having closed the book, having given it back to the attendant, he sat down. And the eyes of all in the synagogue were focused on him.
And having heard about Jesus, he sent elders of the Jews to him who asked him that, having come, he would save his bondman.
And behold, there came a man whose name was Jairus, and he was a ruler of the synagogue. And having fallen down near Jesus' feet, he besought him to come into his house,
While he still spoke, some man comes from the synagogue ruler, saying to him, Thy daughter has died. Do not trouble the teacher.
And it came to pass as he was in a certain place praying, that when he ceased, a certain man of his disciples said to him, Lord, teach us to pray as John also taught his disciples.
And having responded, the synagogue-ruler, being indignant because Jesus healed on the Sabbath, answered and said to the multitude, There are six days in which he ought to work. Therefore coming in these, be healed, and not on the
Having stood by himself, the Pharisee prayed these things: God, I thank thee that I am not as the rest of men, predatory, unjust, adulterers, or even as this tax collector.
Now before the feast of the Passover, Jesus, having seen that his hour has come that he would depart out of this world to his Father, having loved his own in the world, he loved them to the end. And supper having occurred, the devil having now put into the heart of Judas Iscariot, Simon's son, that he would betray him, read more. Jesus, having seen that the Father has given all the things to him, into his hands, and that he came from God, and goes to God, rises from supper, and set his garments aside, and after taking a towel, he girded himself. Then he pours water into the wash-basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded. So he comes to Simon Peter, and that man says to him, Lord, do thou wash my feet? Jesus answered and said to him, What I do thou do not know now, but thou will understand after these things. Peter says to him, Thou may, no, not wash my feet into the age. Jesus answered him, If I may not wash thee, thou have no part with me. Simon Peter says to him, Lord, not my feet only, but also my hands and head. Jesus says to him, He who is bathed has no need to wash the feet either, but is entirely clean. And ye are clean, but not all. For he knew the man betraying him. Because of this he said, Ye are not all clean. When therefore he washed their feet, and took his garments, having sat down again, he said to them, Do ye understand what I have done to you? Ye call me, Teacher, and, Lord. And ye say well, for I am. If I then, the Lord and the teacher, have washed your feet, ye also ought to wash each other's feet. For I have given you an example, so that just as I have done to you ye also should do.
Now at the same time Peter and John were going up into the temple, at the hour of prayer, the ninth.
He saw plainly in a vision about the ninth hour of the day, an agent of God coming in to him, and saying to him, Cornelius.
Now on the morrow, while those men were traveling and approaching the city, Peter went up upon the housetop to pray, about the sixth hour.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
For Moses from generations past, has from city to city those who preach him, being read in the synagogues on every Sabbath.
And on the Sabbath day we went outside the city beside a river, where it was customary for prayer to be. And having sat down, we spoke to the women who came together.
And Crispus, the synagogue ruler, believed in the Lord with his whole household, and many of the Corinthians who heard believed, and were immersed.
But all the Greeks, having taken Sosthenes the synagogue ruler, were beating him in front of the judgment seat. And Gallio was not going to judge, even of these things.
Otherwise if thou would bless with the spirit, how will the man who fills the place of the unlearned, say the Truly at thy thanksgiving, since he knows not what thou say?
let us approach with a TRUE heart in full assurance of faith, our hearts sprinkled from an evil conscience, and our body washed in pure water.
For if a man with a gold ring in bright clothing comes into your synagogue, and also a poor man in dirty clothing comes in, and ye have regard for the man wearing the bright clothing, and say to him, Sit thou here well, and ye say to the poor man, Stand thou there, or sit here below my footstool,
Watsons
SYNAGOGUE, ????????, "an assembly," Re 2:9; 3:9. The word often occurs in the Gospels and in the Acts, because Jesus Christ and his Apostles generally went to preach in those places. Although the sacrifices could not be offered, except in the tabernacle or the temple, the other exercises of religion were restricted to no particular place. Accordingly we find that the praises of God were sung, at a very ancient period, in the schools of the prophets; and those who felt any particular interest in religion, were assembled by the seers on the Sabbath, and the new moons, for prayers and religious instruction, 1Sa 10:5-11; 19:18-24; 2Ki 4:23. During the Babylonish captivity, the Jews, who were then deprived of their customary religious privileges, were wont to collect around some prophet or other pious man, who taught them and their children in religion, exhorted to good conduct, and read out of the sacred books, Eze 14:1; 20:1; Da 6:11; Ne 8:18. These assemblies, or meetings, became, in progress of time, fixed to certain places, and a regular order was observed in them. Such appears to have been the origin of synagogues. In speaking of synagogues, it is worthy to be noticed, that there is nothing said in respect to the existence of such buildings in Palestine, during the reign of Antiochus Epiphanes. They are, therefore, by some supposed to have been first erected under the Maccabean princes, but that, in foreign countries, they were much more ancient. Whether this statement be correct or not, it is nevertheless certain, that in the time of the Apostles, there were synagogues wherever there were Jews. They were built, in imitation of the temple of Jerusalem, with a court and porches, as is the case with the synagogues in the east at the present day. In the centre of the court is a chapel, supported by four columns, in which, on an elevation prepared for it, is placed the book of the law, rolled up. This, on the appointed days, is publicly read. In addition to the chapel, there is erected within the court a large covered hall or vestry, into which the people retire, when the weather happens to be cold and stormy, and each family has its particular seat. The uppermost seats in the synagogue, that is, those which were nearest the chapel where the sacred books were kept, were esteemed peculiarly honourable, Mt 23:6; Jas 2:3. The "proseuchae," ?????????, are understood by some to be smaller synagogues, but by others are supposed to be particular places under the open sky, where the Jews assembled for religious exercise. But Josephus calls the proseucha of Tiberias a large house, which held very many persons. See Proseuchae. The Apostles preached the Gospel in synagogues and proseuchae, and with their adherents performed in them all the religious services. When excluded, they imitated the Jews in those places, where they were too poor to erect these buildings, and held their religious meetings in the houses of individuals. Hence we not only hear of synagogues in houses in the Talmud, but of churches in houses in the New Testament, Ro 16:5; 1Co 16:19; Col 4:15; Php 2; Ac 3:26; 5:42. The Apostles sometimes hired a house, in which they performed religious services, and taught daily, Ac 19:9; 20:8. ???????? means literally a convention or assembly, but by metonymy, was eventually used for the place of assembling; in the same way that ????????, which means literally a calling together, or convocation, signifies also at the present time the place of convocation. Synagogues were sometimes called by the Jews schools; but they were careful to make an accurate distinction between such, and the schools, properly so called, the ??????, or "sublimer schools," in which the Talmud was read, while the law merely was read in the synagogues, which they placed far behind the Talmud.
The mode of conducting religious instruction and worship in the primitive Christian churches, was derived for the most part from the practice which anciently prevailed in synagogues. But there were no regular teachers in the synagogues, who were officially qualified to pronounce discourses before the people; although there were interpreters who rendered into the vernacular tongue, namely, the Hebraeo-aramean, the sections, which had been publicly read in the Hebrew.
The "synagogue preacher," ????, whose business it is, in consequence of his office, to address the people, is an official personage that has been introduced in later times; at least we find no mention of such a one in the New Testament. On the contrary, in the time of Christ, the person who read the section for the Sabbath, or any other person who was respectable for learning and had a readiness of speech, addressed the people, Lu 4:16-21; Ac 13:5,15; 15:21; Mt 4:23.
The other persons who were employed in the services and government of the synagogue, in addition to the one who read the Scriptures, and the person who rendered them into the vernacular tongue, were as follows:
1. "The ruler of the synagogue," ?????????????, ??? ?????, who presided over the assembly, and invited readers and speakers, unless some persons who were acceptable voluntarily offered themselves, Mr 5:22,35-38; Lu 8:41; 13:14-15; Ac 13:15.
2. "The elders of the synagogue," ?????, ???????????. They appear to have been the counsellors of the head or ruler of the synagogue, and were chosen from among the most powerful and learned of the people, and are hence called ?????????????, Ac 13:15. The council of elders not only took a part in the management of the internal concerns of the synagogue, but also punished transgressors of the public laws, either by turning them out of the synagogue, or decreeing the punishment of thirty- nine stripes, Joh 12:42; 16:2; 2Co 11:24.
3. "The collectors of alms," ???? ????, ????????, "deacons." Although every thing which is said of them by the Jews was not true concerning them in the time of the Apostles, there can be no doubt that there were such officers in the synagogues at that time, Acts 6.
4. "The servants of the synagogue," ???, ????????, Lu 4:20; whose business it was to reach the book of the law to the person who was to read it, and to receive it back again, and to perform other services. The ceremonies which prevail in the synagogues at the present day in presenting the law were not observed in the time of our Saviour.
5. "The messenger or legate of the synagogue," ???? ????. This was a person who was sent from synagogues abroad, to carry alms to Jerusalem. The name, messenger of the synagogue, was applied likewise to any person, who was commissioned by a synagogue, and sent forth to propagate religious knowledge. A person likewise was denominated the messenger, or angel, ????????, ??? ???????? ?????????, &c, who was selected by the assembly to recite for them the prayers; the same that is called by the Jews of modern times the synagogue singer, or cantilator, Re 2:1,8,12,18; 3:1,7,14.
The Jews anciently called those persons who, from their superior erudition, were capable of teaching in the synagogue, ??????, "shepherds," or "pastors." They applied the same term, at least in more recent times, to the elders of the synagogue, and also to the collectors of alms, or deacons. The ground of the application of this term in such a way, is as follows: the word ???? is, without doubt, derived from the Greek word ??????, "bread," or "a fragment of bread;" and, as it is used in the Targums, it corresponds to the Hebrew verb ???, "to feed." It is easy to see, therefore, how the word ???? might be applied to persons who sustained offices in the synagogue, in the same way as ??? is applied to kings, &c.
We do not find mention made of public worship in the synagogues, except on the Sabbath, Mt 12:9; Mr 1:21; 3:1; 6:2; Lu 4:16,32-33; 6:6; 13:10; Ac 13:14; 15:21; 16:13-25; 17:2; 18:4. What is said of St. Paul's hiring the school of one Tyrannus at Ephesus, and teaching in it daily, is a peculiar instance, Ac 19:9-10. Yet there can be no doubt that those Jews who were unable to go to Jerusalem attended worship on their festival days, as well as on the Sabbath, in their own synagogues. Individuals sometimes offered their private prayers in the
See Verses Found in Dictionary
After that thou shall come to the hill of God where is the garrison of the Philistines. And it shall come to pass, when thou have come there to the city, that thou shall meet a band of prophets coming down from the high place with And the Spirit of LORD will come mightily upon thee, and thou shall prophesy with them, and shall be turned into another man. read more. And let it be, when these signs have come to thee, that thou do as occasion shall serve thee, for God is with thee. And thou shall go down before me to Gilgal. And, behold, I will come down to thee, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings. Thou shall tarry seven days till I come to thee, and show thee what thou s And it was so, that, when he had turned his back to go from Samuel, God gave him another heart. And all those signs came to pass that day. And when they came there to the hill, behold, a band of prophets met him. And the Spirit of God came mightily upon him, and he prophesied among them. And it came to pass, when all who knew him formerly saw, that, behold, he prophesied with the prophets, then the people said one to another, What is this that has come to the son of Kish? Is Saul also among the prophets?
Now David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth. And it was told Saul, saying, Behold, David is at Naioth in Ramah. read more. And Saul sent messengers to take David. And when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied. Then he also went to Ramah, and came to the great well that is in Secu. And he asked and said, Where are Samuel and David? And one said, Behold, they are at Naioth in Ramah. And he went there to Naioth in Ramah, and the Spirit of God came upon him also, and he went on, and prophesied until he came to Naioth in Ramah. And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Therefore they say, Is Saul also among the prophets?
Also day by day, from the first day to the last day, he read in the book of the law of God. And they kept the feast seven days, and on the eighth day was a solemn assembly according to the ordinance.
And it came to pass in the seventh year, in the fifth [month], the tenth [day] of the month, that certain of the elders of Israel came to inquire of LORD, and sat before me.
Then these men assembled together, and found Daniel making petition and supplication before his God.
And Jesus went around all Galilee, teaching in their synagogues, and preaching the good-news of the kingdom, and healing every sickness and every disease among the people.
And they love the chief place at feasts, and the chief seats in the synagogues,
And they entered into Capernaum, and straightaway on the Sabbath day, having entered into the synagogue, he taught.
And he entered again into the synagogue, and a man was there who had a withered hand.
And behold, one of the synagogue rulers comes, Jairus by name. And having seen him, he falls at his feet,
While he still spoke, they come from the synagogue ruler saying, Thy daughter died, why still trouble the teacher? But straightaway, Jesus, having heard the word spoken, says to the ruler of the synagogue, Fear not, only believe. read more. And he allowed no man to accompany him except Peter, and James, and John the brother of James. And he comes to the house of the synagogue ruler, and sees a commotion, much weeping and wailing.
And having become Sabbath, he began to teach in the synagogue. And many who heard him were astonished, saying, How are these things in this man? and, What is the wisdom that was given to him, and such mighty works happen by his han
And he came to Nazareth, where he was brought up. And according to that which was customary to him, he entered into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up. And according to that which was customary to him, he entered into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up. And according to that which was customary to him, he entered into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up. And according to that which was customary to him, he entered into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up. And according to that which was customary to him, he entered into the synagogue on the Sabbath day, and stood up to read.
And he came to Nazareth, where he was brought up. And according to that which was customary to him, he entered into the synagogue on the Sabbath day, and stood up to read. And the book of the prophet Isaiah was given to him. And having opened the book, he found the place where it was written,
And the book of the prophet Isaiah was given to him. And having opened the book, he found the place where it was written, The Spirit of Lord is upon me, because he anointed me to preach good-news to the poor. He has sent me to heal the broken hearted, to proclaim deliverance to the captives, and recovering of sight to the blind, to sent forth in deliv read more. to proclaim the acceptable year of Lord. And having closed the book, having given it back to the attendant, he sat down. And the eyes of all in the synagogue were focused on him.
And having closed the book, having given it back to the attendant, he sat down. And the eyes of all in the synagogue were focused on him. And he began to say to them, Today this scripture has been fulfilled in your ears.
and they were astonished at his teaching, for his word was with authority. And in the synagogue there was a man who had a spirit of an unclean deity. And it cried out in a great voice, saying,
And it also came to pass on another Sabbath for him to enter into the synagogue and teach. And a man was there, and his right hand was withered.
And behold, there came a man whose name was Jairus, and he was a ruler of the synagogue. And having fallen down near Jesus' feet, he besought him to come into his house,
And having responded, the synagogue-ruler, being indignant because Jesus healed on the Sabbath, answered and said to the multitude, There are six days in which he ought to work. Therefore coming in these, be healed, and not on the But the Lord therefore answered him and said, Ye hypocrites, does not each of you on the Sabbath loose his ox or his donkey from the stall, and after leading away, give to drink?
Yet, nevertheless, even many of the rulers believed in him, but because of the Pharisees they did not confess, so that they would not become excommunicated from the synagogue,
They will make you excommunicated from the synagogues. But the hour comes that every man who kills you will presume to be offering service to God.
And they were continuing steadfastly in the apostles doctrine, and in fellowship, and in the breaking of bread, and the prayers.
To you first, having raised up his Boy Jesus, God sent him blessing you, in turning away each man from your evils.
And every day, in the temple and from house to house, they ceased not teaching and preaching good news, Jesus, the Christ.
But some of those from the synagogue called Libertines, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, rose up disputing with Stephen.
And after becoming in Salamis, they proclaimed the word of God in the synagogues of the Jews, and they also had John for a helper.
And they, having passed through from Perga, arrived at Antioch of Pisidia, and after entering into the synagogue on the Sabbath day, they sat down. And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
And after the reading of the law and the prophets the synagogue rulers sent to them, saying, Men, brothers, if there is among you a word of exhortation for the people, speak.
For Moses from generations past, has from city to city those who preach him, being read in the synagogues on every Sabbath.
For Moses from generations past, has from city to city those who preach him, being read in the synagogues on every Sabbath.
And after reading it, they rejoiced for the encouragement.
And on the Sabbath day we went outside the city beside a river, where it was customary for prayer to be. And having sat down, we spoke to the women who came together. And a certain woman named Lydia, a seller of purple of the city of Thyatira, a woman who worshiped God, was listening, whose heart the Lord opened to heed the things being spoken by Paul. read more. And when she was immersed, and her household, she urged us, saying, If ye have judged me to be faithful to the Lord, after coming into my house, remain. And she constrained us. And it came to pass, as we were going to prayer, for a certain servant girl having a spirit of divination to meet us, who brought her masters much business by soothsaying. This woman having followed Paul and us was crying out, saying, These men are bondmen of the Most High God, who proclaim to us the way of salvation. And she did this on many days. But Paul, after being exasperated, and having turned, he said to the spirit, I command thee in the name of Jesus Christ to come out of her. And it came out the same hour. But when her masters saw that the hope of their business was gone, having seized Paul and Silas, they dragged them into the marketplace to the rulers. And after bringing them to the magistrates, they said, These men, being Jews, disturb our city, and proclaim customs that are not permitted for us to receive nor to do, being Romans. And the multitude rose up together against them. And the magistrates, having torn off their clothes, commanded to beat them with rods. And having laid many blows upon them, they cast them into prison, having ordered the jailor to guard them securely, who, having received such an order, threw them into the inner prison, and fastened their feet in the stocks. Now toward midnight Paul and Silas, while praying, were singing praises to God, and the prisoners were listening to them.
And according to Paul's custom, he went in to them, and for three Sabbaths he discoursed with them from the Scriptures,
And he was discoursing in the synagogue every Sabbath, and was persuading Jews and Greeks.
But when some were hardened and disobedient, speaking evil of the Way before the multitude, having withdrawn from them, he separated the disciples, discoursing daily in the school of a certain Tyrannus.
But when some were hardened and disobedient, speaking evil of the Way before the multitude, having withdrawn from them, he separated the disciples, discoursing daily in the school of a certain Tyrannus. And this happened for two years, so as for all those dwelling in Asia to hear the word of the Lord Jesus, both Jews and Greeks.
And upon the first day of the week, the disciples having come together to break bread, Paul discoursed with them, intending to depart on the morrow. And he prolonged his speech until midnight.
And upon the first day of the week, the disciples having come together to break bread, Paul discoursed with them, intending to depart on the morrow. And he prolonged his speech until midnight. And there were considerable lights in the upper floor where we were gathered together.
And there were considerable lights in the upper floor where we were gathered together.
And there were considerable lights in the upper floor where we were gathered together. And a certain young man named Eutychus sitting in the window, being carried away by deep sleep (Paul discoursing on more), being carried away by sleep, he fell down below from the third floor, and was taken up dead.
And a certain young man named Eutychus sitting in the window, being carried away by deep sleep (Paul discoursing on more), being carried away by sleep, he fell down below from the third floor, and was taken up dead. But Paul having come down, he fell on him, and having embraced him he said, Be not troubled, for his life is in him.
But Paul having come down, he fell on him, and having embraced him he said, Be not troubled, for his life is in him. And after getting up, and having broken bread and eaten, and having conversed for a considerable time, until dawn, thus he departed.
And after getting up, and having broken bread and eaten, and having conversed for a considerable time, until dawn, thus he departed.
Salute Epaenetus my beloved who is the first fruit of Achaia for Christ.
But every woman praying or prophesying with her head uncovered dishonors her head, for it is one and the same thing as the woman who has been shaven.
Nevertheless, neither is man independent of woman, nor woman independent of man, in Lord. For just as the woman is from the man, so also the man is through the woman. But all things are from God. read more. Judge ye among yourselves, is it proper for a woman to pray to God uncovered? Or does not nature itself teach you that if a man actually wears long hair it is a disgrace to him? But if a woman wears long hair, it is a glory to her, because her hair has been given for a cloak. But if any man appears to be a lover of strife, we have no such custom, nor the congregations of God.
Pursue love, and be zealous for the spiritual things, but more that ye may prophesy. For he who speaks in a tongue speaks not to men, but to God, for no man hears, but in spirit he speaks mysteries. read more. But he who prophesies speaks to men edification and encouragement and comfort. He who speaks in a tongue builds himself up, but he who prophesies builds up the congregation. Now I want you all to speak in tongues, but more that ye may prophesy. For greater is he who prophesies than he who speaks in tongues, unless he interprets, so that the congregation may receive edification. But now, brothers, if I come to you speaking in tongues, what will I benefit you, unless I would speak to you either in a revelation, or in knowledge, or in prophesying, or in doctrine? Likewise lifeless things that give a sound, whether flute or harp, if they give no distinction in the sounds, how will it be known what is being piped or harped? For also if a trumpet gives an uncertain sound, who will prepare himself for battle? So also ye, unless ye give understandable speech by the tongue, how will that which is spoken be known? For ye will be talking into the air. Since there are perhaps, so many kinds of voices in the world, and none of them is without significance. If therefore I know not the force of the voice, I will be a foreigner to him who speaks, and he who speaks will be a foreigner to me. So also ye, since ye are zealots of spirits, seek so that ye may excel for the edification of the church. Therefore let him who speaks in a tongue pray that he may interpret. For if I pray in a tongue my spirit prays, but my intellect is unfruitful. What is it therefore? I will pray with the spirit, and I will pray with the intellect also. I will sing with the spirit, and I will sing with the intellect also. Otherwise if thou would bless with the spirit, how will the man who fills the place of the unlearned, say the Truly at thy thanksgiving, since he knows not what thou say? For thou indeed express thanks well, but the other man is not edified. I thank my God that I speak in tongues more than all of you. Yet in an assembly I would rather speak five words with my intellect, so that I might also make others understand, than countless words in a tongue. Brothers, become not children in your thoughts. Instead be childlike in wickedness, but in your thoughts become mature. In the law it is written, In other tongues and in other lips I will speak to this people, and not even so will they hear me, says Lord. Therefore tongues are for a sign, not to those who believe, but to the unbelieving. But prophesying is not to the unbelieving, but to those who believe. If therefore the whole congregation comes together in the same place, and all speak in tongues, and unlearned or unbelieving men come in, will they not say that ye are mad? But if all prophesy, and some unbelieving or unlearned man comes in, he is convicted by all, he is called to account by all. And so the secrets of his heart are made manifest. And so having fallen down on his face he will worship God, declaring that God is really among you. What is it therefore, brothers? When ye come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification. If any man speaks in a tongue, be according to two, or at the most three, and in succession. And let one interpret. But if there is no interpreter, let him keep silence in an assembly, and let him speak to himself and to God. And let two or three prophets speak, and let the other men pass judgment. But if it should be revealed to another man who is seated, let the first be silent. For ye can all prophesy one by one, so that all may learn, and all may be encouraged. And the spirits of prophets are subject to prophets, for God is not a God of confusion, but of peace. As in all the churches of the sanctified, let the women keep silent in the churches. For it is not permitted for them to speak, but to be subordinate, as the law also says. And if they want to learn anything, let them question their own husbands at home, for it is an ugly thing for women to speak in an assembly. Or did the word of God come forth from you? Or did it come to you only? If any man presumes to be a prophet or spiritual, let him acknowledge what I write to you, that they are commandments of Lord. But if any man is ignorant, let him be ignorant. Therefore brothers, be zealous for prophesying, and do not forbid to speak in tongues. Let all things be done decently and in order.
But to this day when Moses is read, a veil lays upon their heart.
Salute the brothers in Laodicea, and Nymphas, and the assembly associated with his house.
and ye have regard for the man wearing the bright clothing, and say to him, Sit thou here well, and ye say to the poor man, Stand thou there, or sit here below my footstool,
To the agent of the congregation in Ephesus write, These things says he who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands:
And to the agent of the congregation in Smyrna write, These things says the first and the last, who became dead, and lived: I know thy works and tribulation and poverty (but thou are rich), and the blasphemy of those who say themselves to be Jews, and are not, but are a synagogue of Satan.
And to the agent of the congregation in Pergamos write, These things says he who has the sharp two-edged sword:
And to the agent of the congregation in Thyatira write, These things says the Son of God, who has his eyes as a flame of fire, and his feet resembling highly refined metal:
And to the agent of the congregation in Sardis write, These things says he who has the seven Spirits of God, and the seven stars: I know thy works, that thou have a name that thou live, and thou are dead.
And to the agent of the congregation in Philadelphia write, These things says the Holy, the True, he who has the key of David, who opens, and none will shut it except he who opens, and none will open:
Behold, I give of the synagogue of Satan, those who say themselves to be Jews, and are not, but lie, behold, I will make them so that they will come and bow down before thy feet, and may know that I have loved thee.
And to the agent of the congregation in Laodicea write, These things says the Truly, the faithful and TRUE witness, the primacy of the creation of God: