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 when you pray, you shall not be like the hypocrites; for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen by men. Verily, I say to you, They have their reward.
But beware of men: for they will deliver you to the councils, and scourge you in their synagogues;
And he came into his own country, and taught them in their synagogue, so that they were astonished, and said: Whence has this man this wisdom, and these mighty works?
They also love the most honorable places at suppers, and the first seats in the synagogues,
And when the sabbath came, he began to teach in the synagogue. And many that heard him were astonished, and said: Whence has this man these things? and what wisdom is this which is given to him, that even such mighty deeds are done by his hands?
And when you stand praying, forgive, if you have any thing against any one, that your Father also who is in heaven may forgive you your offenses.
These are the beginning of sorrows. But take heed to yourselves; for they will deliver you up to councils, and you will be scourged in the synagogues; and you will stand before governors and kings for my sake, for a testimony against them.
And he rolled up the volume, and save it back to the attendant, and sat down; and the eyes of all that were in the synagogue were earnestly fixed upon him.
for he loves our nation, and of his own accord has built us a synagogue.
The Pharisee stood and prayed thus with himself: God, I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this publican.
And the publican, standing afar off, would not even lift up his eyes to heaven, but smote upon his breast, saying: God, be merciful to me a sinner.
His parents said this, because they feared the Jews. For the Jews had already agreed, that if any one should confess him to be the Christ, he should be put out of the synagogue.
But yet, many even of the rulers believed on him; but on account of the Pharisees, they would not confess him, lest they should be put out of the synagogue;
They will put you out of the synagogues; in deed, the time is coming, when he that kills you, will think that he is offering service to God.
Jesus answered him: I have spoken openly to the world; I always taught in the synagogue, and in the temple, where the Jews come together, and in secret I have spoken nothing.
Then there arose some who be longed to the synagogue called the synagogue of the Freedmen, and some of the Cyrenians and Alexandrians, and of those who were from Cilicia and Asia, and they disputed with Stephen.
And while they were in Salamis, they preached the word of God in the synagogue of the Jews; and they had John as their attendant.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
For those who dwell in Jerusalem, and their rulers, be cause they did not know him, nor the words of the prophets, which are read every sabbath-day, have fulfilled them in condemning him.
And on the next sabbath-day, almost the whole city met together to hear the word of God.
And it came to pass in Iconium, that they went together into the synagogue of the Jews, and so spoke that a great multitude of the Jews and Greeks believed.
For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day.
And Paul, according to his custom, went in to them, and, for three sabbath-days, he reasoned with them from the Scriptures, explaining and affirming that it was necessary for the Christ to suffer and to rise from the dead; and that this Jesus whom I preach to you is the Christ. read more. And some of them believed, and associated themselves with Paul and Silas; of the devout Greeks, a great multitude, and of the chief women, not a few.
And the brethren immediately sent away Paul and Silas by night to Berea; and when they had come, they went into the synagogue of the Jews.
But on every sabbath, he reasoned in the synagogue, and persuaded the Jews and the Greeks.
And he began to speak boldly in the synagogue. But when Aquila and Priscilla heard him, they took him, and taught him the way of God more accurately.
And he entered the synagogue, and spoke boldly, reasoning, and persuading them for three months, with respect to the things of the kingdom of God.
And I said, Lord, they themselves know that I threw into prison, and scourged, in every synagogue, those who believed on thee;
And I punished them often in every synagogue, and compelled them to speak impiously; and, being exceedingly mad against them, I persecuted them even to foreign cities.
I speak to your shame. Is it so, that there is not among you a wise man, not even one, who shall be able to arbitrate between his brethren?
and that you have patience, and have endured for my name's sake, and have not fainted.
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/anderson'>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/anderson'>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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But beware of men: for they will deliver you to the councils, and scourge you in their synagogues;
And he came into his own country, and taught them in their synagogue, so that they were astonished, and said: Whence has this man this wisdom, and these mighty works?
They also love the most honorable places at suppers, and the first seats in the synagogues,
And behold, there came one of the rulers of the synagogue, named Jairus; and when he saw him, he fell at his feet,
And when the sabbath came, he began to teach in the synagogue. And many that heard him were astonished, and said: Whence has this man these things? and what wisdom is this which is given to him, that even such mighty deeds are done by his hands?
And he taught in their synagogues, being glorified by all.
And he rolled up the volume, and save it back to the attendant, and sat down; and the eyes of all that were in the synagogue were earnestly fixed upon him.
And all extolled him; and they wondered at the words of grace which proceeded out of his mouth, and said: Is not this the son of Joseph?
When they bring you to the synagogues, and to rulers and authorities, be not anxious how or what you shall answer, or what you shall say;
But before all these things, they will lay their hands on you, and persecute you, delivering you up to synagogues, and into prisons, after being brought before kings and governors for my name's sake.
His parents said this, because they feared the Jews. For the Jews had already agreed, that if any one should confess him to be the Christ, he should be put out of the synagogue.
But yet, many even of the rulers believed on him; but on account of the Pharisees, they would not confess him, lest they should be put out of the synagogue;
They will put you out of the synagogues; in deed, the time is coming, when he that kills you, will think that he is offering service to God.
Jesus answered him: I have spoken openly to the world; I always taught in the synagogue, and in the temple, where the Jews come together, and in secret I have spoken nothing.
and immediately he preached Jesus in the synagogues, that he is the Sou of God.
And while they were in Salamis, they preached the word of God in the synagogue of the Jews; and they had John as their attendant.
And while they were in Salamis, they preached the word of God in the synagogue of the Jews; and they had John as their attendant.
But having passed through from Perga, they came to Antioch in Pisidia; and on the sabbath-day they went into the synagogue, and sat down. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
And on the next sabbath-day, almost the whole city met together to hear the word of God.
And it came to pass in Iconium, that they went together into the synagogue of the Jews, and so spoke that a great multitude of the Jews and Greeks believed.
And when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. And Paul, according to his custom, went in to them, and, for three sabbath-days, he reasoned with them from the Scriptures, read more. explaining and affirming that it was necessary for the Christ to suffer and to rise from the dead; and that this Jesus whom I preach to you is the Christ. And some of them believed, and associated themselves with Paul and Silas; of the devout Greeks, a great multitude, and of the chief women, not a few.
And the brethren immediately sent away Paul and Silas by night to Berea; and when they had come, they went into the synagogue of the Jews.
Accordingly, he reasoned in the synagogue with the Jews and devout persons, and in the market daily, with those who chanced to meet him.
Accordingly, he reasoned in the synagogue with the Jews and devout persons, and in the market daily, with those who chanced to meet him.
But on every sabbath, he reasoned in the synagogue, and persuaded the Jews and the Greeks.
But on every sabbath, he reasoned in the synagogue, and persuaded the Jews and the Greeks.
And he began to speak boldly in the synagogue. But when Aquila and Priscilla heard him, they took him, and taught him the way of God more accurately.
And he entered the synagogue, and spoke boldly, reasoning, and persuading them for three months, with respect to the things of the kingdom of God.
And I said, Lord, they themselves know that I threw into prison, and scourged, in every synagogue, those who believed on thee;
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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You have heard that it was said to the ancients: You shall not kill; and whoever shall kill, shall be liable to the sentence of the judges. But I say to you, Whoever is angry with his brother without a cause, shall be liable to the sentence of the judges. And whoever shall say to his brother, Worthless fellow, shall be liable to the sentence of the Sanhedrin. But who ever shall say, Impious wretch, shall be in danger of hell-fire. read more. If, therefore, you bring your gift to the altar, and there remember that your brother has any thing against you, leave your gift there before the altar, and go, first be reconciled to your brother, and then come and offer your gift. Come to an agreement with your opponent at law quickly, while you are on the road with him, lest your opponent at law deliver you to the judge, and the judge deliver you to the officer, and you be thrown into prison. Verily, I say to you, You shall by no means come out thence, till you have paid the last farthing. You have heard that it was said: You shall not commit adultery.
Again, you have heard that it was said to the ancients: You shall not swear falsely, but shall pay to the Lord your vows.
But beware of men: for they will deliver you to the councils, and scourge you in their synagogues;
And if your brother sin against you, go and tell him of his fault between you and him alone; if he hear you, you have gained your brother. But if he will not hear you, take with you one or two more, that, by the mouth of two or three witnesses, every word may be established. read more. But if he refuse to hear them, tell it to the church; and if he also refuse to hear the church, let him be to you as a heathen man and a publican. Verily, I say to you, my disciples, Whatever you bind on earth, shall be bound in heaven; and whatever you loose on earth, shall be loosed in heaven.
They also love the most honorable places at suppers, and the first seats in the synagogues,
(for the Pharisees and all the Jews eat not, unless they wash their hands carefully, because they hold the tradition of the elders:
These are the beginning of sorrows. But take heed to yourselves; for they will deliver you up to councils, and you will be scourged in the synagogues; and you will stand before governors and kings for my sake, for a testimony against them.
And he came to Nazareth, where he had been brought up; and, as his custom was, he entered the synagogue on the sabbath-day, and stood up to read. And the volume of Isaiah the prophet was given to him: and when he had unrolled the volume, he found the place where it was written: read more. The Spirit of the Lord is upon me; because he has anointed me to preach the gospel to the poor; he has sent me to heal the broken hearted; to proclaim liberty to the captives, and recovery of sight to the blind; to set free the oppressed; to proclaim the acceptable year of the Lord. And he rolled up the volume, and save it back to the attendant, and sat down; and the eyes of all that were in the synagogue were earnestly fixed upon him.
But when he heard of Jesus, he sent to him elders of the Jews, and besought him to come and save his servant.
for he loves our nation, and of his own accord has built us a synagogue.
And, behold, there came a man, whose name was Jairus; and he was a ruler of the synagogue; and he fell down at the feet of Jesus, and besought him to come into his house;
While he was yet speaking, there came some one from the house of the ruler of the synagogue, and said to him: Your daughter is dead; trouble not the Teacher.
When they bring you to the synagogues, and to rulers and authorities, be not anxious how or what you shall answer, or what you shall say;
The Pharisee stood and prayed thus with himself: God, I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this publican.
But before all these things, they will lay their hands on you, and persecute you, delivering you up to synagogues, and into prisons, after being brought before kings and governors for my name's sake.
His parents said this, because they feared the Jews. For the Jews had already agreed, that if any one should confess him to be the Christ, he should be put out of the synagogue.
But yet, many even of the rulers believed on him; but on account of the Pharisees, they would not confess him, lest they should be put out of the synagogue;
Now before the feast of the passover, Jesus knew that his hour had come that he must go out of this world to his Father; and having loved his own that were in the world, he loved them to the end. And supper being over, the devil having already put it into the heart of Judas Iscariot, the son of Simon, to deliver him up, read more. Jesus, knowing that the Father had delivered all things into his hands, and that he had come from God, and was going to God, arose from supper, and laid aside his garments, and taking a towel, he girded himself. Then he poured water into a basin, and began to wash his disciples feet, and to wipe them with the towel with which he was girded. Then he came to Simon Peter; and Peter said to him: Lord, dost thou wash my feet? Jesus answered and said to him: What I am doing you know not now, but you will know here after. Peter said to him: Thou shalt never wash my feet. Jesus answered him: Unless I wash you, you have no part with me. Simon Peter said to him: Lord, not my feet only, but my hands and my head. Jesus said to him: He that has bathed needs nothing else save to wash his feet, but is wholly clean. And you are clean, but not all. For he knew who would deliver him up; for this reason he said, You are not all clean. Therefore, when he had washed their feet, and had taken his garments, he reclined at table again, and said to them: Do you understand what I have done for you? You call me Teacher and Lord; and you say well, for so I am. If, then, I, your Lord and your Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also may do as I have done for you.
Now Peter and John were going up. together into the temple at the hour of prayer, which was the ninth hour.
Then there arose some who be longed to the synagogue called the synagogue of the Freedmen, and some of the Cyrenians and Alexandrians, and of those who were from Cilicia and Asia, and they disputed with Stephen.
and asked of him letters to Damascus, for the synagogues, that, if he should find any who were of this persuasion, either men or women, he might bring them bound to Jerusalem.
He distinctly saw, in a vision, about the ninth hour of the day, an angel of God coming in to him, and saying to him, Cornelius.
And on the morrow, as they were going on their journey, and were drawing near to the city, Peter went up on the house top to pray, about the sixth hour.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day.
For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day.
and on the sabbath-day we went out of the city to the side of a river, where, as usual, was the house of prayer; and we sat down and spoke to the women who had come together.
as the chief priest and the whole body of elders will testify for me. From them I also received letters to the brethren, and went to Damascus, to bring those, also, who were there, bound to Jerusalem, that they might be punished.
Does any one of you that has a matter of dispute with another, presume to be judged before the unrighteous, and not before the saints? Know you not that the saints shall judge the world? And if the world is to be judged by you, are you unworthy to decide concerning the smallest matters? read more. Know you not that we shall judge angels? Much more then, things pertaining to this life. If, then, you have controversies pertaining to things of this life, set them to judge who are the least esteemed in the church. I speak to your shame. Is it so, that there is not among you a wise man, not even one, who shall be able to arbitrate between his brethren? But brother goes to law with brother, and this before the unbelievers? Now, certainly, you are altogether in fault, that you have law-suits with one another. Why do you not rather suffer injustice? Why do you not rather suffer yourselves to be defrauded? But you act unjustly, and you defraud, and that, too, your brethren.
Every man that prays or prophesies, having his head covered, dishonors his head.
"When, therefore, you come together in one place, it is not to eat the Lord's supper;
Otherwise, if you bless with the spirit that is given to you, how will he that occupies the place of the unlearned man say Amen, when you give thanks, since he understands not what you say?
Let all things be done with propriety, and in good order.
If any one loves not the Lord Jesus Christ, let him be accursed. The Lord comes.
But though we, or an angel from heaven, preach to you any other gospel than that which we have preached, let him be ac cursed. As we said before, so even now I say again, if any one preaches to you any other gospel than that which you have received, let him be accursed.
And he himself gave some to be apostles, and some, prophets; and some, evangelists; and some, pastors and teachers;
This is a true saying: If any desires the office of a bishop, he desires a good work. A bishop, then, must be blame less, the husband of one wife, watchful, soberminded, modest, hospitable, able to teach, read more. not fond of wine, not quarrelsome, not one who makes money by base means; but gentle, not contentious, not covetous; one that rules his own house well; having his children in subjection with all gravity: for if a man knows not how to rule his own house, how will he take care of the church of God? Not a new convert, lest, having become conceited, he fall into the condemnation of the devil. Further, he must have a good reputation from those who are without, lest he fall into reproach and the snare of the devil.
And confessedly great is the mystery of godliness: God was manifest in flesh, justified in spirit, seen by angels, preached among the Gentiles, believed on in the world, received up in glory.
Let the elders who rule well, be counted worthy of double honor, especially those who labor in word and teaching.
if any one is blameless, the husband of one wife, if he has faithful children that are not accused of riotous living, or disobedient. For the bishop must be blame less, as the steward of God; not self-willed, not passionate, not fond of wine, not quarrelsome, not one who makes money by base means; read more. but hospitable, a lover of goodness, sober-minded, just, holy, temperate, holding fast the sure word as it is taught, that he may be able, by sound teaching, both to exhort and to convince the opposers.
This testimony is true; wherefore rebuke them severely, that they may be sound in the faith,
let us draw near with a true heart, in full assurance of faith, having; our hearts sprinkled from an evil conscience, and our bodies washed with pure water;
Remember those who rule over you, who have spoken to you the word of God: attentively consider the result of their conduct, and imitate their faith.
For if there comes into your assembly a man in splendid apparel, and with gold rings on his fingers, and there comes in also a poor man, in mean clothing,
For if there comes into your assembly a man in splendid apparel, and with gold rings on his fingers, and there comes in also a poor man, in mean clothing, and you show regard to him that wears the splendid apparel, and say to him, Sit here, in an honorable place; and you say to the poor man, Do you stand there, or sit here, under my footstool;
I was in spirit on the Lord's day, and I heard behind me a great voice like that of a trumpet,
the mystery of the seven stars which you saw in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches; and the seven candle sticks are the seven churches.
To the angel of the church in Ephesus, write: These things says he that holds the seven stars in his right hand, that walks in the midst of the seven golden candlesticks;
I know your works, and your affliction, and your poverty, (but you are rich,) and the impious words of those who say they are Jews, and are not, but are the synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and curing every disease, and every kind of sickness among the people.
And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and curing every disease, and every kind of sickness among the people.
When, therefore, you do a charitable deed, do not cause a trumpet to be sounded before you, as the hypocrites do, in the synagogues and in the streets, that they may be glorified by men. Verily, I say to you, They have their reward.
But beware of men: for they will deliver you to the councils, and scourge you in their synagogues;
And they do all their works for the purpose of being seen by men. They make their amulets broad, and enlarge the fringes of their mantles.
For this reason, behold, I send you prophets and wise men and scribes; and some of them you will kill and crucify; and some of them you will scourge in your synagogues, and persecute from city to city;
And they went into Capernaum; and immediately, on the sabbath, he entered the synagogue, and taught.
And behold, there came one of the rulers of the synagogue, named Jairus; and when he saw him, he fell at his feet,
And when the sabbath came, he began to teach in the synagogue. And many that heard him were astonished, and said: Whence has this man these things? and what wisdom is this which is given to him, that even such mighty deeds are done by his hands?
And he came to Nazareth, where he had been brought up; and, as his custom was, he entered the synagogue on the sabbath-day, and stood up to read. And the volume of Isaiah the prophet was given to him: and when he had unrolled the volume, he found the place where it was written: read more. The Spirit of the Lord is upon me; because he has anointed me to preach the gospel to the poor; he has sent me to heal the broken hearted; to proclaim liberty to the captives, and recovery of sight to the blind; to set free the oppressed; to proclaim the acceptable year of the Lord. And he rolled up the volume, and save it back to the attendant, and sat down; and the eyes of all that were in the synagogue were earnestly fixed upon him.
And he rolled up the volume, and save it back to the attendant, and sat down; and the eyes of all that were in the synagogue were earnestly fixed upon him.
And, behold, there came a man, whose name was Jairus; and he was a ruler of the synagogue; and he fell down at the feet of Jesus, and besought him to come into his house;
But the ruler of the synagogue, indignant because Jesus had performed a cure on the sabbath-day, answered and said to the multitude: There are six days in which work ought to be done; on these, therefore, come and be cured, and not on the sabbath-day. Then the Lord answered him and said:
Then the Jews said among themselves: Whither is this man about to go, that we shall not find him? Is he about to go to those who are dispersed among the Greeks, and to teach the Greeks?
Then there arose some who be longed to the synagogue called the synagogue of the Freedmen, and some of the Cyrenians and Alexandrians, and of those who were from Cilicia and Asia, and they disputed with Stephen.
and asked of him letters to Damascus, for the synagogues, that, if he should find any who were of this persuasion, either men or women, he might bring them bound to Jerusalem.
And while they were in Salamis, they preached the word of God in the synagogue of the Jews; and they had John as their attendant.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day.
and on the sabbath-day we went out of the city to the side of a river, where, as usual, was the house of prayer; and we sat down and spoke to the women who had come together.
Otherwise, if you bless with the spirit that is given to you, how will he that occupies the place of the unlearned man say Amen, when you give thanks, since he understands not what you say?
JAMES, a servant of God, and of the Lord Jesus Christ, to the twelve tribes that are in the dispersion, greeting.
I know your works, and your affliction, and your poverty, (but you are rich,) and the impious words of those who say they are Jews, and are not, but are the synagogue of Satan.
Behold, I will make those who are of the synagogue of Satan, who say they are Jews, and are not, but do lie; behold, I will make them come and worship before your feet, and know that I have loved you.
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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And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and curing every disease, and every kind of sickness among the people.
When, therefore, you do a charitable deed, do not cause a trumpet to be sounded before you, as the hypocrites do, in the synagogues and in the streets, that they may be glorified by men. Verily, I say to you, They have their reward.
And when you pray, you shall not be like the hypocrites; for they love to pray standing in the synagogues, and in the corners of the streets, that they may be seen by men. Verily, I say to you, They have their reward.
But beware of men: for they will deliver you to the councils, and scourge you in their synagogues;
They also love the most honorable places at suppers, and the first seats in the synagogues,
And behold, there came one of the rulers of the synagogue, named Jairus; and when he saw him, he fell at his feet,
While he was yet speaking, some came from the ruler of the synagogue, who said: Your daughter is dead; why give the Teacher further trouble? But as soon as Jesus heard what was spoken, he said to the ruler of the synagogue: Fear not, only believe.
And he came to the house of the ruler of the synagogue, and saw the tumult, and those who were weeping and wailing greatly.
And he rolled up the volume, and save it back to the attendant, and sat down; and the eyes of all that were in the synagogue were earnestly fixed upon him.
But when he heard of Jesus, he sent to him elders of the Jews, and besought him to come and save his servant.
for he loves our nation, and of his own accord has built us a synagogue.
While he was yet speaking, there came some one from the house of the ruler of the synagogue, and said to him: Your daughter is dead; trouble not the Teacher.
But the ruler of the synagogue, indignant because Jesus had performed a cure on the sabbath-day, answered and said to the multitude: There are six days in which work ought to be done; on these, therefore, come and be cured, and not on the sabbath-day. Then the Lord answered him and said:
His parents said this, because they feared the Jews. For the Jews had already agreed, that if any one should confess him to be the Christ, he should be put out of the synagogue.
They answered and said to him: You were wholly born in sins, and do you teach us? And they cast him out. Jesus heard that they had cast him out. And having found him, he said to him: Do you believe on the Son of God? read more. He answered and said: Who is he, sir, that I may believe on him? Jesus said to him: You have seen him; and it is he that talks with you. He said: Lord, I believe; and he worshiped him.
But yet, many even of the rulers believed on him; but on account of the Pharisees, they would not confess him, lest they should be put out of the synagogue; for they loved the glory of men more than the glory of God.
They will put you out of the synagogues; in deed, the time is coming, when he that kills you, will think that he is offering service to God.
Then Pilate said to them: Take him yourselves, and judge him according to your law. Then the Jews said to him: It is not lawful for us to put any one to death;
and immediately he preached Jesus in the synagogues, that he is the Sou of God.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
But when the Jews saw the multitudes, they were filled with envy, and spoke against those things which were spoken by Paul, contradicting and reviling.
But on every sabbath, he reasoned in the synagogue, and persuaded the Jews and the Greeks.
But Crispus, the ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians hearing, believed, and were immersed.
And all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallic cared for none of these things.
And he came to Ephesus, and left them there; but he him self went into the synagogue, and reasoned with the Jews.
And he entered the synagogue, and spoke boldly, reasoning, and persuading them for three months, with respect to the things of the kingdom of God.
And I said, Lord, they themselves know that I threw into prison, and scourged, in every synagogue, those who believed on thee;
From the Jews, five times I received forty stripes, save one;
For if there comes into your assembly a man in splendid apparel, and with gold rings on his fingers, and there comes in also a poor man, in mean clothing, and you show regard to him that wears the splendid apparel, and say to him, Sit here, in an honorable place; and you say to the poor man, Do you stand there, or sit here, under my footstool;
I know your works, and your affliction, and your poverty, (but you are rich,) and the impious words of those who say they are Jews, and are not, but are the synagogue of Satan.
Behold, I will make those who are of the synagogue of Satan, who say they are Jews, and are not, but do lie; behold, I will make them come and worship before your feet, and know that I have loved you.
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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But beware of men: for they will deliver you to the councils, and scourge you in their synagogues;
They also love the most honorable places at suppers, and the first seats in the synagogues,
These are the beginning of sorrows. But take heed to yourselves; for they will deliver you up to councils, and you will be scourged in the synagogues; and you will stand before governors and kings for my sake, for a testimony against them.
And he rolled up the volume, and save it back to the attendant, and sat down; and the eyes of all that were in the synagogue were earnestly fixed upon him.
But when he heard of Jesus, he sent to him elders of the Jews, and besought him to come and save his servant.
for he loves our nation, and of his own accord has built us a synagogue.
And, behold, there came a man, whose name was Jairus; and he was a ruler of the synagogue; and he fell down at the feet of Jesus, and besought him to come into his house;
While he was yet speaking, there came some one from the house of the ruler of the synagogue, and said to him: Your daughter is dead; trouble not the Teacher.
And it came to pass, as he was in a certain place praying, that, when he ceased, one of his disciples said to him: Lord, teach us to pray, as John also taught his disciples.
But the ruler of the synagogue, indignant because Jesus had performed a cure on the sabbath-day, answered and said to the multitude: There are six days in which work ought to be done; on these, therefore, come and be cured, and not on the sabbath-day. Then the Lord answered him and said:
The Pharisee stood and prayed thus with himself: God, I thank thee that I am not as other men, extortioners, unjust, adulterers, or even as this publican.
Now before the feast of the passover, Jesus knew that his hour had come that he must go out of this world to his Father; and having loved his own that were in the world, he loved them to the end. And supper being over, the devil having already put it into the heart of Judas Iscariot, the son of Simon, to deliver him up, read more. Jesus, knowing that the Father had delivered all things into his hands, and that he had come from God, and was going to God, arose from supper, and laid aside his garments, and taking a towel, he girded himself. Then he poured water into a basin, and began to wash his disciples feet, and to wipe them with the towel with which he was girded. Then he came to Simon Peter; and Peter said to him: Lord, dost thou wash my feet? Jesus answered and said to him: What I am doing you know not now, but you will know here after. Peter said to him: Thou shalt never wash my feet. Jesus answered him: Unless I wash you, you have no part with me. Simon Peter said to him: Lord, not my feet only, but my hands and my head. Jesus said to him: He that has bathed needs nothing else save to wash his feet, but is wholly clean. And you are clean, but not all. For he knew who would deliver him up; for this reason he said, You are not all clean. Therefore, when he had washed their feet, and had taken his garments, he reclined at table again, and said to them: Do you understand what I have done for you? You call me Teacher and Lord; and you say well, for so I am. If, then, I, your Lord and your Teacher, have washed your feet, you also ought to wash one another's feet. For I have given you an example, that you also may do as I have done for you.
Now Peter and John were going up. together into the temple at the hour of prayer, which was the ninth hour.
He distinctly saw, in a vision, about the ninth hour of the day, an angel of God coming in to him, and saying to him, Cornelius.
And on the morrow, as they were going on their journey, and were drawing near to the city, Peter went up on the house top to pray, about the sixth hour.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day.
and on the sabbath-day we went out of the city to the side of a river, where, as usual, was the house of prayer; and we sat down and spoke to the women who had come together.
But Crispus, the ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians hearing, believed, and were immersed.
And all the Greeks took Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallic cared for none of these things.
Otherwise, if you bless with the spirit that is given to you, how will he that occupies the place of the unlearned man say Amen, when you give thanks, since he understands not what you say?
let us draw near with a true heart, in full assurance of faith, having; our hearts sprinkled from an evil conscience, and our bodies washed with pure water;
For if there comes into your assembly a man in splendid apparel, and with gold rings on his fingers, and there comes in also a poor man, in mean clothing, and you show regard to him that wears the splendid apparel, and say to him, Sit here, in an honorable place; and you say to the poor man, Do you stand there, or sit here, under 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
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And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and curing every disease, and every kind of sickness among the people.
They also love the most honorable places at suppers, and the first seats in the synagogues,
And they went into Capernaum; and immediately, on the sabbath, he entered the synagogue, and taught.
And again he entered the synagogue, and a man was there who had a withered hand.
And behold, there came one of the rulers of the synagogue, named Jairus; and when he saw him, he fell at his feet,
While he was yet speaking, some came from the ruler of the synagogue, who said: Your daughter is dead; why give the Teacher further trouble? But as soon as Jesus heard what was spoken, he said to the ruler of the synagogue: Fear not, only believe. read more. And he suffered no one to follow him, except Peter and James and John the brother of James. And he came to the house of the ruler of the synagogue, and saw the tumult, and those who were weeping and wailing greatly.
And when the sabbath came, he began to teach in the synagogue. And many that heard him were astonished, and said: Whence has this man these things? and what wisdom is this which is given to him, that even such mighty deeds are done by his hands?
And he came to Nazareth, where he had been brought up; and, as his custom was, he entered the synagogue on the sabbath-day, and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he entered the synagogue on the sabbath-day, and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he entered the synagogue on the sabbath-day, and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he entered the synagogue on the sabbath-day, and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he entered the synagogue on the sabbath-day, and stood up to read.
And he came to Nazareth, where he had been brought up; and, as his custom was, he entered the synagogue on the sabbath-day, and stood up to read. And the volume of Isaiah the prophet was given to him: and when he had unrolled the volume, he found the place where it was written:
And the volume of Isaiah the prophet was given to him: and when he had unrolled the volume, he found the place where it was written: The Spirit of the Lord is upon me; because he has anointed me to preach the gospel to the poor; he has sent me to heal the broken hearted; to proclaim liberty to the captives, and recovery of sight to the blind; to set free the oppressed; read more. to proclaim the acceptable year of the Lord. And he rolled up the volume, and save it back to the attendant, and sat down; and the eyes of all that were in the synagogue were earnestly fixed upon him.
And he rolled up the volume, and save it back to the attendant, and sat down; and the eyes of all that were in the synagogue were earnestly fixed upon him. And he began to say to them: This scripture which you have heard, is this day fulfilled.
And they were astonished at his teaching, for his word was with authority. And there was in the synagogue a man who had the spirit of an unclean demon; and he cried out with a loud voice,
And it came to pass, on another sabbath, that he entered the synagogue and taught; and a man was there, whose right hand was withered.
And, behold, there came a man, whose name was Jairus; and he was a ruler of the synagogue; and he fell down at the feet of Jesus, and besought him to come into his house;
And he was teaching in one of the synagogues on the sabbath.
But the ruler of the synagogue, indignant because Jesus had performed a cure on the sabbath-day, answered and said to the multitude: There are six days in which work ought to be done; on these, therefore, come and be cured, and not on the sabbath-day. Then the Lord answered him and said: Hypocrites, does not each one of you, on the sabbath, loose his ox or his ass from the stable, and lead him away, and give him water?
But yet, many even of the rulers believed on him; but on account of the Pharisees, they would not confess him, lest they should be put out of the synagogue;
They will put you out of the synagogues; in deed, the time is coming, when he that kills you, will think that he is offering service to God.
And they attended constantly to the teaching of the apostles, and the fellowship, and the breaking of bread, and the prayers.
To you first, God, having raised up his Son Jesus, has sent him to bless you, in turning every one of you away from his iniquities.
And daily in the temple, and from house to house, they ceased not to teach and to preach Jesus the Christ.
Then there arose some who be longed to the synagogue called the synagogue of the Freedmen, and some of the Cyrenians and Alexandrians, and of those who were from Cilicia and Asia, and they disputed with Stephen.
And while they were in Salamis, they preached the word of God in the synagogue of the Jews; and they had John as their attendant.
But having passed through from Perga, they came to Antioch in Pisidia; and on the sabbath-day they went into the synagogue, and sat down. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying: Brethren, if you have a word of exhortation for the people, speak.
For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day.
For, from ancient times, Moses has, in every city, those who preach him, being read in the synagogue every sabbath-day.
When they had read it, they rejoiced for the consolation which it gave.
and on the sabbath-day we went out of the city to the side of a river, where, as usual, was the house of prayer; and we sat down and spoke to the women who had come together. And a certain woman, named Lydia, a seller of purple, of the city of Thyatira, who worshiped God, heard; whose heart the Lord opened to attend to the things that were spoken by Paul. read more. And when she and her household had been immersed, she be sought us, saying: If you judge me to be faithful to the Lord, come into my house, and make it your home. And she con strained us. And it came to pass, that as we were going to the house of prayer, there met us a certain maid-servant that had a spirit of Python, who brought much gain to her masters, by giving responses. She followed Paul and us, and cried out, saying: These men are the servants of the most High God, who show us the way of salvation. And this she continued to do for many days. But Paul, being grieved, turned and said to the spirit: I command you, in the name of Jesus Christ, to come out of her. And it came out that very hour. And when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the market to the rulers. And having brought them to the magistrates, they said: These men, who are Jews, do greatly trouble our city; and they teach customs which it is not lawful for us, who are Romans, to receive or to observe. And the multitude rose up together against them; and the magistrates stripped off their clothes, and gave command to beat them with rods. And when they had laid many stripes on them, they threw them into prison, and charged the jailer to keep them securely. And having received such a charge, he put them into the inner prison, and made their feet fast in the stocks. And at midnight Paul and Silas prayed, and sung a hymn to God; and the prisoners were listening to them.
And Paul, according to his custom, went in to them, and, for three sabbath-days, he reasoned with them from the Scriptures,
But on every sabbath, he reasoned in the synagogue, and persuaded the Jews and the Greeks.
But as some were hardened, and did not believe, and spoke evil of that way before the multitude, he withdrew from them, and separated the disciples, and discoursed daily in the school of one Tyrannus.
But as some were hardened, and did not believe, and spoke evil of that way before the multitude, he withdrew from them, and separated the disciples, and discoursed daily in the school of one Tyrannus. This continued for two years; so that all that dwelt in Asia heard the word of the Lord, both Jews and Greeks.
And on the first day of the week, when the disciples came together to break bread, Paul discoursed to them, intending to depart on the morrow; and he continued his speech till mid night.
And on the first day of the week, when the disciples came together to break bread, Paul discoursed to them, intending to depart on the morrow; and he continued his speech till mid night. And there were many lamps in the upper room, in which they had met together.
And there were many lamps in the upper room, in which they had met together.
And there were many lamps in the upper room, in which they had met together. And a certain young man, named Eutychus, was sitting in the window, overpowered with deep sleep: and, as Paul was discoursing a long time, being oppressed with sleep, he fell from the third story, and was taken up dead.
And a certain young man, named Eutychus, was sitting in the window, overpowered with deep sleep: and, as Paul was discoursing a long time, being oppressed with sleep, he fell from the third story, and was taken up dead. But Paul went down, and fell upon him, and embracing him, said: Be not troubled, for his life is in him.
But Paul went down, and fell upon him, and embracing him, said: Be not troubled, for his life is in him. And he went up again, and broke bread, and ate; and having conversed a long time, till daylight, he thus departed.
And he went up again, and broke bread, and ate; and having conversed a long time, till daylight, he thus departed.
and salute the church that is in their house. Salute Epenetus my beloved, who is the first fruits of Asia to Christ.
But every woman that prays or prophesies with her head uncovered, dishonors her head: for it is one and the same as if she was shaved.
But neither is the woman without the man, nor the: man without the woman, in the Lord. For as the woman is of the man, so also is the man by the woman; but all things are of God. read more. Judge in yourselves, whether it is becoming that a woman pray to God unvailed. Does not nature itself teach you, that, if a man has long hair, it is a dishonor to him? But if a woman has long hair, it is a glory to her; for her hair is given to her for a vail. But if any one seems to be contentious, we have no such custom, nor have the churches of God.
Cultivate love, and earnestly desire spiritual gifts, but rather that you may prophesy. For he that speaks in an unknown tongue, speaks not to men, but to God; for no one understands him: but yet in spirit he speaks mysteries. read more. But he that prophesies speaks to men so as to build them up, to exhort and comfort them. He that speaks in an unknown tongue, edifies himself; but he that prophesies, edifies the church. I am willing, indeed, that you should all speak in tongues, but rather that you should prophesy; for greater is he that prophesies than he that speaks in tongues, unless he interprets, in order that the church may receive instruction. Now, brethren, if I come to you speaking in tongues, in what will I profit you, unless I speak to you by revelation, or by knowledge, or by prophecy, or by teaching? And even lifeless instruments, which produce sound, whether pipe or harp, unless they give a distinction in the notes, how shall that which is piped or harped be known? For if the trumpet give an uncertain sound, who will prepare himself for battle? So, also, unless you, with the tongue, utter words that are intelligible, how shall that which is spoken be known? for you will speak into the air. There are, it may be, so many kinds of voices in the world, and none of them is without meaning. If, then, I know not the meaning of the voice, I shall be to him that speaks a barbarian; and he that speaks will be a barbarian to me. So, also, do you, since you greatly desire spiritual gifts, seek to excel to the building up of the church. For which reason, let him that speaks in an unknown tongue pray that he may interpret. For if I pray in an unknown tongue, the spirit which I have prays, but my understanding is unfruitful. What, then, is it? I will pray with the spirit which is given to me, and I will pray with my understanding also. I will sing with the spirit that is given to me, and I will sing with my understanding also. Otherwise, if you bless with the spirit that is given to you, how will he that occupies the place of the unlearned man say Amen, when you give thanks, since he understands not what you say? For you give thanks well, but the other is not edified. I thank God that I speak in tongues more than you all. Yet in the church I would rather speak five words with my understanding, that I may instruct others, than ten thousand words in an unknown tongue. Brethren, be not children in understanding: yet, in malice, be childlike; but, in understanding, be full-grown men. In the law it is written: Through men of other tongues and other lips will I speak to this people; and not even thus will they hear me, says the Lord. Therefore, tongues are for a sign, not to those who believe, but to those who believe not: but prophecy is not for those who believe not, but for those who believe. If, then, the whole church come together into the same place, and all speak in tongues, and there come in unlearned men, or unbelievers, will they not say that you are mad? But if all prophesy, and there comes in an unbeliever, or an unlearned man, he is convinced by all, he is examined by all, and the secrets of his heart are made manifest; and so, falling down on his face, he will worship God, and report that God is really among you. What, then, is it, brethren? When you come together, each one of you has a psalm, has something to teach, has an unknown tongue, has a revelation, has an interpretation. Let all things be done for edification. If any speak in an unknown tongue, let two, or, at most, three, speak at each meeting, and in succession: and let one interpret. But if there be no interpreter, let him keep silence in the church: but let him speak to himself, and to God. Let two or three prophets speak, and let the others judge: and if any thing be revealed to one who is sitting by, let the first be silent. For you can all prophesy, one by one, that all may learn, and all may be encouraged; and the spirits of the prophets are subject to the prophets; for God is not the author of confusion, but of peace, as in all the assemblies of the saints. Let your women keep silence in the assemblies; for they ire not permitted to speak; but they must be in subjection, as also says the law. But if they wish to learn any thing,, let them ask their own husbands at home; for it is a shame for women to speak in an assembly. Has the word of God come forth from you? or did it come to you only? If any one has the reputation of being a prophet, or spiritual man, let him acknowledge that the things which I write to you are the commandments of the Lord. But if any one be ignorant, let him be ignorant. Wherefore, brethren, earnestly desire to prophesy, and forbid not to speak with tongues. Let all things be done with propriety, and in good order.
But to this day, when Moses is read, the vail is upon their heart:
Salute the brethren in Laodicea, and Nymphas, and the church that is in his house.
and you show regard to him that wears the splendid apparel, and say to him, Sit here, in an honorable place; and you say to the poor man, Do you stand there, or sit here, under my footstool;
To the angel of the church in Ephesus, write: These things says he that holds the seven stars in his right hand, that walks in the midst of the seven golden candlesticks;
And to the angel of the church in Smyrna, write: These things says the First and the Last, who was dead, and is alive: I know your works, and your affliction, and your poverty, (but you are rich,) and the impious words of those who say they are Jews, and are not, but are the synagogue of Satan.
And to the angel of the church in Pergamos, write: These things says he that has the sharp, two-edged sword;
And to the angel of the church in Thyatira, write: These things, says the Son of God, who has his eyes like a flame of fire, and his feet like fine brass;
And to the angel of the church in Sardis, write: These things says he that has the seven spirits of God, and the seven stars; I know your works, that you have a name, that you live, and are dead.
And to the angel of the church in Philadelphia, write: These things says he that is holy, he that is true, he that has the key of David, he that opens and no man shuts, and shuts and no man opens;
Behold, I will make those who are of the synagogue of Satan, who say they are Jews, and are not, but do lie; behold, I will make them come and worship before your feet, and know that I have loved you.
And to the angel of the church in Laodicea, write: These things says the Amen, the faithful and true witness, the beginning of the creation of God;