Reference: Synagogue
American
A word which primarily signifies an assembly; but, like the word church, came at length to be applied to the buildings in which the ordinary Jewish assemblies for the worship of God were convened. From the silence of the Old Testament with reference to these places of worship, many commentators and writers of biblical antiquities are of opinion that they were not in use till after the Babylonish captivity; and that before that time, the Jews held their social meetings for religious worship either in the open air or in the houses of the prophets. See 2Ki 4:23. In Ps 74:8, it is at least very doubtful whether the Hebrew word rendered synagogues, refers to synagogue-buildings such as existed after the captivity. Properly the word signifies only places where religious assemblies were held. In the time of our Savior they abounded. Synagogues could only be erected in those places when ten men of age, learning, piety, and easy circumstances could be found to attend to the service, which was enjoined in them. Large towns had several synagogues; and soon after the captivity their utility became so obvious, that they were scattered over the land, and became the parish churches of the Jewish nation. Their number appears to have been very considerable; and when the erection of a synagogue was considered a mark of piety, Lu 7:5, or a passport to heaven, we need not be surprised to hear that they were multiplied beyond all necessity, so that in Jerusalem alone there were not fewer than 460 or 480. They were generally built on the most elevated ground, and consisted of two parts. The westerly part of the building contained the ark or chest in which the book of the law and the section of the prophets were deposited, and was called the temple by way of eminence. The other, in which the congregation assembled, was termed the body of the synagogue. The people sat with their faces towards the temple, and the elders in the contrary direction, and opposite to the people; the space between them being occupied by the pulpit or reading desk. The seats of the elders were considered more holy than the others, and are spoken of as "the chief seats in the synagogues," Mt 23:6. The women sat by themselves in a gallery secluded by latticework.
The stated office-bearers in every synagogue were ten, forming six distinct classes. We notice first the Archisynagogos, or ruler of the synagogue, who regulated all its concerns and granted permission to address the assembly. Of these there were three in each synagogue. Dr. Lightfoot believes them to have possessed a civil power, and to have constituted the lowest civil tribunal, commonly known as "the council of three," whose office it was to judge minor offences against religion, and also to decide the differences that arose between any members of the synagogue, as to money matters, thefts, losses, etc. To these officers there is perhaps an allusion in 1Co 6:5. See also JUDGMENT. The second officer-bearer was "the angel of the synagogue," or minister of the congregation, who prayed and preached. In allusion to these, the pastors of the Asiatic churches are called "angels," Re 2:3.
The service of the synagogue was as follows: The people being seated, the "angel of the synagogue" ascended the pulpit, and offered up the public prayers, the people rising from their seats, and standing in a posture of deep devotion, Mt 6:5; Mr 11:25; Lu 18:11,13. The prayers were nineteen in number, and were closed by reading the execration. The next thing was the repetition of their phylacteries; after which came the reading of the law and the prophets. The former was divided into fifty-four sections, with which were united corresponding portions from the prophets; (see Ac 13:15,27; 15:21) and these were read through once in the course of the year. After the return from the captivity, an interpreter was employed in reading the law and the prophets, Ne 8:2-8, who interpreted them into the Syro-Chaldaic dialect, which was then spoken by the people. The last part of the service was the expounding of the Scriptures, and preaching from them to the people. This was done either by one of the officer, or by some distinguished person who happened to be present. The reader will recollect one memorable occasion on which our Savior availed himself of the opportunity thus afforded to address his countrymen, Lu 4:20; and there are several other instances recorded of himself and his disciples teaching in the synagogues. See Mt 13:54; Mr 6:2; Joh 18:20; Ac 13:5,15,44; 14:1; 17:2-4,10; 18:4,26; 19:8. The whole service was concluded with a short prayer or benediction.
The Jewish synagogues were not only used for the purposes of divine worship, but also for courts of judicature, in such matters as fell under the cognizance of the Council of Three, of which we have already spoken. On such occasions, the sentence given against the offender was sometimes, after the manner of prompt punishment still prevalent in the East, carried into effect in the place where the council was assembled. Hence we read of persons being beaten in the synagogue, and scourged in the synagogue, Mt 10:17; Mr 13:9; Ac 22:19; 26:11; 2Co 11:24. To be "put out of the synagogue," or excommunicated from the Jewish church and deprived of the national privileges, was punishment much dreaded, Joh 9:22; 12:42; 16:2. In our own day the Jews erect synagogues wherever they are sufficiently numerous, and assemble on their Sabbath for worship; this being conducted, that is, the reading or chanting of the Old Testament and of prayers, in the original Hebrew, though it is a dead language spoken by few among them. Among the synagogues of Jerusalem, now eight or ten in number, are some for Jews of Spanish origin, and others for German Jews, etc., as in the time of Paul there were separate synagogues for the Libertines, Cyreians, Alexandrians, etc., Ac 6:9.
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And he said, Wherefore wilt thou go to him to-day? it is neither new moon nor sabbath. And she said, It shall be well.
And Ezra the priest brought the law before the assembly, both men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the law. read more. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam. And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: and Ezra blessed Jehovah, the great God. And all the people answered, Amen, Amen, with the lifting up of their hands: and they bowed their heads, and worshipped Jehovah with their faces to the ground. Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people'stood in their place. And they read in the book, in the law of God, distinctly; and they gave the sense, so that they understood the reading.
They said in their heart, Let us make havoc of them altogether: They have burned up all the synagogues of God in the land.
And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward.
But beware of men: for they will deliver you up to councils, and in theirs synagogues they will scourge you;
And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?
and love the chief place at feasts, and the chief seats in the synagogues,
And when the sabbath was come, he began to teach in the synagogue: and many hearing him were astonished, saying, Whence hath this man these things? and, What is the wisdom that is given unto this man, and what mean'such mighty works wrought by his hands?
And whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also who is in heaven may forgive you your trespasses.
But take ye heed to yourselves: for they shall deliver you up to councils; and in synagogues shall ye be beaten; and before governors and kings shall ye stand for my sake, for a testimony unto them.
And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him.
The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.
But the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote his breast, saying, God, be thou merciful to me a sinner.
These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him to be Christ, he should be put out of the synagogue.
Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it , lest they should be put out of the synagogue:
They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God.
Jesus answered him, I have spoken openly to the world; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spake I nothing.
But there arose certain of them that were of the synagogue called the synagogue of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every sabbath, fulfilled them by condemning him .
And the next sabbath almost the whole city was gathered together to hear the word of God.
And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of Jews and of Greeks believed.
For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the Scriptures, opening and alleging that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom,'said he, I proclaim unto you, is the Christ. read more. And some of them were persuaded, and consorted with Paul and Silas, and 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 unto Beroea: who when they were come thither went into the synagogue of the Jews.
And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.
and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately.
And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading as to the things concerning the kingdom of God.
And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee:
And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.
I say this to move you to shame. What, cannot there be found among you one wise man who shall be able to decide between his brethren,
and thou hast patience and didst bear for my name's sake, and hast not grown weary.
Easton
(Gr. sunagoge, i.e., "an assembly"), found only once in the Authorized Version of Ps 74:8, where the margin of Revised Version has "places of assembly," which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.
Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Eze 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezr 8:15; Ne 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Ac 9:20; 13:5; 17/1/type/asv'>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/asv'>17:2-4,10,17; 18:4,26; 19:8).
To be "put out of the synagogue," a phrase used by John (Joh 9:22; 12:42; 16:2), means to be excommunicated.
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And I gathered them together to the river that runneth to Ahava; and there we encamped three days: and I viewed the people, and the priests, and found there none of the sons of Levi.
And Ezra the priest brought the law before the assembly, both men and women, and all that could hear with understanding, upon the first day of the seventh month.
And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Uriah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchijah, and Hashum, and Hashbaddanah, Zechariah, and Meshullam.
And they read in the book, in the law of God, distinctly; and they gave the sense, so that they understood the reading.
They said in their heart, Let us make havoc of them altogether: They have burned up all the synagogues of God in the land.
And it came to pass in the sixth year, in the sixth month , in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me.
But beware of men: for they will deliver you up to councils, and in theirs synagogues they will scourge you;
And coming into his own country he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works?
and love the chief place at feasts, and the chief seats in the synagogues,
And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet,
And when the sabbath was come, he began to teach in the synagogue: and many hearing him were astonished, saying, Whence hath this man these things? and, What is the wisdom that is given unto this man, and what mean'such mighty works wrought by his hands?
And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him.
And all bare him witness, and wondered at the words of grace which proceeded out of his mouth: and they said, Is not this Joseph's son?
And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say:
But before all these things, they shall lay their hands on you, and shall persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name's sake.
These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him to be Christ, he should be put out of the synagogue.
Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it , lest they should be put out of the synagogue:
They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God.
Jesus answered him, I have spoken openly to the world; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spake I nothing.
And straightway in the synagogues he proclaimed Jesus, that he is the Son of God.
And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
And the next sabbath almost the whole city was gathered together to hear the word of God.
And it came to pass in Iconium that they entered together into the synagogue of the Jews, and so spake that a great multitude both of Jews and of Greeks believed.
Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the Scriptures, read more. opening and alleging that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, whom,'said he, I proclaim unto you, is the Christ. And some of them were persuaded, and consorted with Paul and Silas, and 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 unto Beroea: who when they were come thither went into the synagogue of the Jews.
So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with them that met him.
So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with them that met him.
And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.
And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.
and he began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him unto them, and expounded unto him the way of God more accurately.
And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading as to the things concerning the kingdom of God.
Fausets
Hebrew eedah, "a congregation" or "appointed solemn meeting," in the Pentateuch; qaahaal, "a meeting called", represents ekklesia the "Church". (See CHURCH.) In the New Testament synagogue (Greek) is used of the Christian assembly only by the most Judaic apostle (Jas 2:2). The Jews' malice against Christianity caused Christians to leave the term "synagogue" to the Jews (Re 2:9). The first hints of religions meetings appear in the phrases "before the Lord," "the calling of assemblies" (Isa 1:13). The Sabbaths were observed from an early time by gatherings for prayer, whether at or apart from the tabernacle or temple (1Sa 20:5; 2Ki 4:23).
Jehoshaphat's mission of priests and Levites (2Ch 17:7-9) implies there was no provision for regular instruction except the septennial reading of the law at the feast of tabernacles (De 31:10-13). In Ps 74:4,8 (compare Jer 52:13,17, which shows that the psalm refers to the Chaldaean destruction of the sanctuary) the "congregations" and "synagogues "refer to the tabernacle or temple meeting place between God and His people; "mo'eed mo'adee" in the psalm is the same word as expresses "the tabernacle of congregation," or meeting between God and His people, in Ex 33:7, compare Ex 29:42-43. So in La 2:6, "He (the Lord) hath destroyed His places of assembly." But the other places of devotional meetings of the people besides the temple are probably included. So Ps 107:32, "the congregation of the people ... the assembly of the elders" (Ezr 3:1). The prophets' assemblies for psalmody and worship led the way (1Sa 9:12; 10:5; 19:20-24).
Synagogues in the strict and later sense are not mentioned until after the desecration of the temple by Antiochus Epiphanes. The want of the temple in the Babylonian captivity familiarized the exiles with the idea of spiritual worship independent of locality. The elders often met and sat before the prophet, Ezekiel to hear Jehovah's word (Eze 8:1; 11:15-16; 14:1; 20:1); in Eze 33:31 the people also sit before him to hear. Periodic meetings for hearing the law and the prophets read were customary thenceforth on the return (Ezr 8:15; Ne 8:2; 9:1; Zec 7:5; Ac 15:21). When the Jews could not afford to build a synagogue they built "an oratory" (proseuchee) by a running stream or the seashore (Ac 16:13). The synagogue was the means of rekindling the Jewish devotion and patriotism which shone so brightly in the Maccabean struggle with Antiochus.
The synagogue required no priest to minister; this and the reading of the Old Testament prepared the way for the gospel. Sometimes a wealthy Jew or a proselyte built the synagogue (Lu 7:5). The kibleh or "direction" was toward Jerusalem. The structure, though essentially different from the temple (for it had neither altar nor sacrifice), resembled in some degree that of the temple: the ark at the far end contained the law in both; the lid was called the kopereth or "mercy-seat"; a veil hung before it. Here were "the chief seats" sought by the Pharisees and the rich (Mt 23:6; Jas 2:2-3). In the middle was a raised platform on which several could be together, with a pulpit in the middle for the reader to stand in when reading and to sit when teaching. A low partition separated men on one side from women on the other. Besides the ark for "the law" (torah) there was a chest for the haphtaroth or "roll of the prophets". In the synagogue a college of elders was presided over by the chief or ruler of the synagogue (Lu 7:3; 8:41,49).
The elders were called parnasiym, "pastors," "shepherds" (Eph 4:11; 1Pe 5:1), ruling over the flock (1Ti 5:17; Heb 13:7); they with the ruler managed the affairs of the synagogue and had the power of excommunication. The officiating minister was delegate (sheliach, answering to the term apostle, "sent") of the congregation, the forerunner of "the angel (messenger sent) of the church" (Re 1:20; 2:1). The qualifications required were similar to those of a bishop or presbyter; he must be of full age, father of a family, apt to teach (1Ti 3:1-7; Tit 1:6-9). The chazzan or "minister" (Lu 4:16-20, where Christ by rising indicated that as a member of the synagogue at Nazareth. He desired to undertake the office of maptir or "reader of the lesson from the prophets", and was at once permitted owing to His fame) answered to our deacon or subdeacon; besides getting the building ready for service he acted as schoolmaster during the week.
There were also the ten batlaniym or "men of leisure", permanently making up a congregation (ten being the minimum (minyan "quoram") to constitute a congregation), that no single worshipper might be disappointed; also acting as alms collectors. Three were archisunagogai, "chiefs of the synagogue"; then also the "angel" or "bishop" who prayed publicly and caused the law to be read and sometimes preached; and three deacons for alms; the interpreter of the old Hebrew Testament, who paraphrased it; also the theological schoolmaster and his interpreter (Lightfoot, Horae. 4:70). The government of the church evidently came from the synagogue not from the Aaronic priesthood. So also did the worship; with the addition of the new doctrines, the gifts of the Spirit, and the supper of the Lord; fixed liturgical forms, creeds, as the shema, "Hear O Israel," etc. (De 6:4), and "prayers", the kadish, shemoneh 'esreh, berachoth; (compare brief creeds, 1Ti 3:16; 2Ti 1:13, the "Lord's prayer" (Luke 11), the "order" (1Co 14:40);) the teaching out of the law, which was read in a cycle, once through in three years.
The prophets were similarly read as second lessons; the exposition (derash) or "word of exhortation" followed (Ac 13:15; 15:21). The psalms were selected to suit "the special times"; "the times of prayer" (shacharit, minchah, 'arabit) were the "third", "sixth", and "ninth" hours (Ac 3:1; 10:3,9); so in Old Testament, Ps 55:17; Da 6:10. Clemens Alex. (Strom.) and Tertullian (Orat. 25) state the same in the church of the second century. Sunday, Wednesday, and Friday were the devotional days of the synagogue as of the church. The custom of ending the Saturday Sabbath with a feast formed the connecting link between the seventh day Jewish sabbath and the first day, Christian Lord's day and Lord's supper (1Co 11:20; Re 1:10).
Preparatory ablutions (Heb 10:22; Joh 13:1-15; Tertullian, Orat. 11), standing in prayer, not kneeling (Lu 18:11; Tertullian 23), the arms stretched out (Tertullian 13), the face toward the E. (Clemens Alex., Strom.), the Amen in responses (1Co 14:16), the leaping as if they would rise toward heaven in the Alexandrian church (Clemens Alex., Strom. 7:40) as the Jews at the tersanctus of Isaiah 6 (Vitringa 1100, Buxtorf 10), are all reproductions of synagogue customs. However the Hebrew in prayer wears the talith ("prayer shawl") drawn over his ears to the shoulders (a custom probably later than apostolic times), whereas the Christian man is bareheaded (1Co 11:4). The synagogue officers had judicial power to scourge, anathematize, and excommunicate (Mt 10:17; Mr 13:9; Lu 12:11; 21:12; Joh 12:42; 9:22): so the church (1Co 6:1-8; 16:22; Ga 1:8-9; 1Co 5:5; 1Ti 1:20; Mt 18:15-18); also to seize and send for trial before the Sanhedrin at Jerusalem (Ac 9:2; 22:5).
The Great Synagogue (Mr 7:3 "the elders"; Mt 5:21-27,33, "they of old time") is represented in the rabbinical book, Pirke Aboth ("The Sayings of the [Jewish] Fathers"), of the second century A.D., to have succeeded the prophets, and to have been succeeded by the scribes, Ezra presiding; among the members Joshua, the high priest Zerubbabel, Daniel, the three children Haggai, Zechariah, Malachi, Nehemiah, Mordecai; their aim being to restore the crown or glory of Israel, the name of God as great, mighty, and terrible (Da 9:4; Jer 32:18; De 7:21); so they completed the Old Testament canon, revising the text, introducing the vowel points which the Masorete editors have handed down to us, instituting "the feast" Purim, organizing the synagogue ritual. Their motto, preserved by Simon high-priest, was "set a hedge about the law." (See SCRIBES.)
The only Old Testament notice of anything like such a body is Ne 8:13, "chiefs of the fathers of all the people, the priests; and
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It shall be a continual burnt-offering throughout your generations at the door of the tent of meeting before Jehovah, where I will meet with you, to speak there unto thee. And there I will meet with the children of Israel; and the Tent'shall be sanctified by my glory.
Now Moses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it, The tent of meeting. And it came to pass, that every one that sought Jehovah went out unto the tent of meeting, which was without the camp.
Hear, O Israel: Jehovah our God is one Jehovah:
Thou shalt not be affrighted at them; for Jehovah thy God is in the midst of thee, a great God and a terrible.
And Moses commanded them, saying, At the end of every'seven years, in the set time of the year of release, in the feast of tabernacles, when all Israel is come to appear before Jehovah thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. read more. Assemble the people, the men and the women and the little ones, and thy sojourner that is within thy gates, that they may hear, and that they may learn, and fear Jehovah your God, and observe to do all the words of this law; and that their children, who have not known, may hear, and learn to fear Jehovah your God, as long as ye live in the land whither ye go over the Jordan to possess it.
And they answered them, and said, He is; behold, he is before thee: make haste now, for he is come to-day into the city; for the people have a sacrifice to-day in the high place:
After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a band of prophets coming down from the high place with a psaltery, and a timbrel, and a pipe, and a harp, before them; and they will be prophesying:
And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied. read more. Then went he also to Ramah, and came to the great well that is in Secu: and he asked and said, Where are Samuel and David? And one said, Behold, they are at Naioth in Ramah. And he went thither to Naioth in Ramah: and the Spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth in Ramah. And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?
And David said unto Jonathan, Behold, to-morrow is the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day at even.
Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah; and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, the Levites; and with them Elishama and Jehoram, the priests. read more. And they taught in Judah, having the book of the law of Jehovah with them; and they went about throughout all the cities of Judah, and taught among the people.
And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem.
And I gathered them together to the river that runneth to Ahava; and there we encamped three days: and I viewed the people, and the priests, and found there none of the sons of Levi.
And Ezra the priest brought the law before the assembly, both men and women, and all that could hear with understanding, upon the first day of the seventh month.
And on the second day were gathered together the heads of fathers houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the law.
Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them.
Evening, and morning, and at noonday, will I complain, and moan; And he will hear my voice.
Thine adversaries have roared in the midst of thine assembly; They have set up their ensigns for signs.
They said in their heart, Let us make havoc of them altogether: They have burned up all the synagogues of God in the land.
Let them exalt him also in the assembly of the people, And praise him in the seat of the elders.
Bring no more vain oblations; incense is an abomination unto me; new moon and sabbath, the calling of assemblies,- I cannot away with iniquity and the solemn meeting.
who showest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them; the great, the mighty God, Jehovah of hosts is his name;
and he burned the house of Jehovah, and the king's house; and all the houses of Jerusalem, even every great house, burned he with fire.
And the pillars of brass that were in the house of Jehovah, and the bases and the brazen sea that were in the house of Jehovah, did the Chaldeans break in pieces, and carried all the brass of them to Babylon.
And he hath violently taken away his tabernacle, as if it were of a garden; he hath destroyed his place of assembly: Jehovah hath caused solemn assembly and sabbath to be forgotten in Zion, And hath despised in the indignation of his anger the king and the priest.
And it came to pass in the sixth year, in the sixth month , in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me.
Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel, all of them, are they unto whom the inhabitants of Jerusalem have said, Get you far from Jehovah; unto us is this land given for a possession. Therefore say, Thus saith the Lord Jehovah: Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet will I be to them a sanctuary for a little while in the countries where they are come.
And it came to pass in the seventh year, in the fifth month , the tenth day of the month, that certain of the elders of Israel came to inquire of Jehovah, and sat before me.
And they come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but do them not; for with their mouth they show much love, but their heart goeth after their gain.
And when Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem) and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
And I prayed unto Jehovah my God, and made confession, and said, Oh, Lord, the great and dreadful God, who keepeth covenant and lovingkindness with them that love him and keep his commandments,
Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh month , even these seventy years, did ye at all fast unto me, even to me?
Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the hell of fire. read more. If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, while thou art with him in the way; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, thou shalt by no means come out thence, till thou have paid the last farthing. Ye have heard that it was said, Thou shalt not commit adultery:
Again, ye have heard that it was said to them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
But beware of men: for they will deliver you up to councils, and in theirs synagogues they will scourge you;
And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. read more. And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican. Verily I say unto you, what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven.
and love the chief place at feasts, and the chief seats in the synagogues,
(For the Pharisees, and all the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders;
But take ye heed to yourselves: for they shall deliver you up to councils; and in synagogues shall ye be beaten; and before governors and kings shall ye stand for my sake, for a testimony unto them.
And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written, read more. The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, To proclaim the acceptable year of the Lord. And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him.
And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and save his servant.
And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus feet, and besought him to come into his house;
While he yet spake, there cometh one from the ruler of the synagogue's house , saying, Thy daughter is dead; trouble not the Teacher.
And when they bring you before the synagogues, and the rulers, and the authorities, be not anxious how or what ye shall answer, or what ye shall say:
The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.
But before all these things, they shall lay their hands on you, and shall persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name's sake.
These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him to be Christ, he should be put out of the synagogue.
Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it , lest they should be put out of the synagogue:
Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were in the world, he loved them unto the end. And during supper, the devil having already put into the heart of Judas Iscariot, Simon's'son , to betray him, read more. Jesus , knowing that the Father had given all the things into his hands, and that he came forth from God, and goeth unto God, riseth from supper, and layeth aside his garments; and he took a towel, and girded himself. Then he poureth water into the basin, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded. So he cometh to Simon Peter. He saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt understand hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For he knew him that should betray him; therefore said he, Ye are not all clean. So when he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done to you? Ye call me, Teacher, and, Lord: and ye say well; for so I am. If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye also should do as I have done to you.
Now Peter and John were going up into the temple at the hour of prayer, being the ninth hour .
But there arose certain of them that were of the synagogue called the synagogue of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.
He saw in a vision openly, as it were about the ninth hour of the day, an angel of God coming in unto him, and saying to him, Cornelius.
Now on the morrow, as they were on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray, about the sixth hour:
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together.
As also the high priest doth bear me witness, and all the estate of the elders: from whom also I received letters unto the brethren, and journeyed to Damascus to bring them also that were there unto Jerusalem in bonds to be punished.
Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints? Or know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters? read more. Know ye not that we shall judge angels? how much more, things that pertain to this life? If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church? I say this to move you to shame. What, cannot there be found among you one wise man who shall be able to decide between his brethren, but brother goeth to law with brother, and that before unbelievers? Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded? Nay, but ye yourselves do wrong, and defraud, and that your brethren.
When therefore ye assemble yourselves together, it is not possible to eat the Lord's supper:
Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?
But let all things be done decently and in order.
If any man loveth not the Lord, let him be anathema. Maranatha.
But though we, or an angel from heaven, should preach unto you any gospel other than that which we preached unto you, let him be anathema. As we have said before, so say I now again, if any man preacheth unto you any gospel other than that which ye received, let him be anathema.
And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;
Faithful is the saying, If a man seeketh the office of a bishop, he desireth a good work. The bishop therefore must be without reproach, the husband of one wife, temperate, sober-minded, orderly, given to hospitality, apt to teach; read more. no brawler, no striker; but gentle, not contentious, no lover of money; one that ruleth well his own house, having his children in subjection with all gravity; (but if a man knoweth not how to rule his own house, how shall he take care of the church of God?) not a novice, lest being puffed up he fall into the condemnation of the devil. Moreover he must have good testimony from them that are without; lest he fall into reproach and the snare of the devil.
And without controversy great is the mystery of godliness; He who was manifested in the flesh, Justified in the spirit, Seen of angels, Preached among the nations, Believed on in the world, Received up in glory.
Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
if any man is blameless, the husband of one wife, having children that believe, who are not accused of riot or unruly. For the bishop must be blameless, as God's steward; not self-willed, not soon angry, no brawler, no striker, not greedy of filthy lucre; read more. but given to hospitality, as lover of good, sober-minded, just, holy, self-controlled; holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict the gainsayers.
This testimony is true. For which cause reprove them sharply, that they may be sound in the faith,
let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water,
Remember them that had the rule over you, men that spake unto you the word of God; and considering the issue of their life, imitate their faith.
For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing;
For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool;
I was in the Spirit on the Lord's day, and I heard behind me a great voice, as of a trumpet
the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks are seven churches.
To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:
I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they art not, but are a synagogue of Satan.
Hastings
SYNAGOGUE
1. Meaning and history.
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Jehovah bless thee, and keep thee: Jehovah make his face to shine upon thee, and be gracious unto thee: read more. Jehovah lift up his countenance upon thee, and give thee peace.
And Jehovah spake unto Moses, saying, Speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of each border a cord of blue: read more. and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of Jehovah, and do them; and that ye follow not after your own heart and your own eyes, after which ye use to play the harlot; that ye may remember and do all my commandments, and be holy unto your God. I am Jehovah your God, who brought you out of the land of Egypt, to be your God: I am Jehovah your God.
Hear, O Israel: Jehovah our God is one Jehovah: and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy might. read more. And these words, which I command thee this day, shall be upon thy heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the door-posts of thy house, and upon thy gates.
And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love Jehovah your God, and to serve him with all your heart and with all your soul, that I will give the rain of your land in its season, the former rain and the latter rain, that thou mayest gather in thy grain, and thy new wine, and thine oil. read more. And I will give grass in thy fields for thy cattle, and thou shalt eat and be full. Take heed to yourselves, lest your heart be deceived, and ye turn aside, and serve other gods, and worship them; and the anger of Jehovah be kindled against you, and he shut up the heavens, so that there shall be no rain, and the land shall not yield its fruit; and ye perish quickly from off the good land which Jehovah giveth you. Therefore shall ye lay up these my words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt write them upon the door-posts of thy house, and upon thy gates; that your days may be multiplied, and the days of your children, in the land which Jehovah sware unto your fathers to give them, as the days of the heavens above the earth.
Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites, caused the people to understand the law: and the people'stood in their place.
They said in their heart, Let us make havoc of them altogether: They have burned up all the synagogues of God in the land.
And it came to pass in the sixth year, in the sixth month , in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that the hand of the Lord Jehovah fell there upon me.
And it came to pass in the seventh year, in the fifth month , the tenth day of the month, that certain of the elders of Israel came to inquire of Jehovah, and sat before me. And the word of Jehovah came unto me, saying, read more. Son of man, speak unto the elders of Israel, and say unto them, Thus saith the Lord Jehovah: Is it to inquire of me that ye are come? As I live, saith the Lord Jehovah, I will not be inquired of by you.
For the children of Israel shall abide many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim:
They shall not dwell in Jehovah's land; but Ephraim shall return to Egypt, and they shall eat unclean food in Assyria.
And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people.
And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people.
When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward.
But beware of men: for they will deliver you up to councils, and in theirs synagogues they will scourge you;
But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders of their garments ,
Therefore, behold, I send unto you prophets, and wise men, and scribes: some of them shall ye kill and crucify; and some of them shall ye scourge in your synagogues, and persecute from city to city:
And they go into Capernaum; and straightway on the sabbath day he entered into the synagogue and taught.
And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet,
And when the sabbath was come, he began to teach in the synagogue: and many hearing him were astonished, saying, Whence hath this man these things? and, What is the wisdom that is given unto this man, and what mean'such mighty works wrought by his hands?
And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written, read more. The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, To proclaim the acceptable year of the Lord. And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him.
And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him.
And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus feet, and besought him to come into his house;
And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.
The Jews therefore said among themselves, Whither will this man go that we shall not find him? will he go unto the Dispersion among the Greeks, and teach the Greeks?
But there arose certain of them that were of the synagogue called the synagogue of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.
And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together.
Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?
James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are of the Dispersion, greeting.
I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they art not, but are a synagogue of Satan.
Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
Morish
This word occurs but once in the A.V. of the Old Testament, Ps 74:8, but the same Hebrew word (moed) is many times translated 'congregation.' Mr. Darby, and the R.V. margin translate in Ps 74:8 "places of assembly." The word ???????? occurs very often in the LXX, but as a translation of some twenty different Hebrew words: 'congregation' or 'gathering' is the main thought. As far as is known there were no buildings called synagogues in Old Testament times. It has been judged that they arose after the captivity, and may perhaps have been occasioned by a desire to perpetuate the work begun by the people calling upon Ezra to read to them the book of the law, when those who heard were deeply affected. Neh. 8, Neh. 9.
In the exploration of Palestine remains of buildings have been discovered, which are judged to have been synagogues. They are uniform in plan, and differ from the ruins of churches, temples, and mosques. In two of them an inscription in Hebrew was over the main entrance, one in connection with a seven-branched candlestick, and the other with figures of the paschal lamb. A plain rectangular building answered the purpose. They were often erected by general contributions, though at times by a rich Jew, or in some instances by a Gentile, as the one built by the centurion at Capernaum. Lu 7:5.
An ark was placed at one end, in which were deposited the sacred books. Near this was the place of honour, or the 'chief seats,' which some sought after, Mt 23:6, and Jas 2:2-3 (where the word translated 'assembly' is 'synagogue'). Nearer the centre of the building was a raised platform with a kind of desk or pulpit, where the reader stood. A screen separated the women from the men.
It is known that a portion of the law and of the prophets was read every Sabbath, and it is clear from Ac 13:15 that if any one was present who had a "word of exhortation for the people," the opportunity was given for its delivery. Prayers also were doubtless offered, but how far these resembled the modern Jewish ritual is not known. The Lord spoke of the hypocrites who loved to pray standing in the synagogues, where they also ostentatiously offered their alms. Mt 6:2,5.
It was the custom of the Lord to visit the synagogues, and in them He wrought some of His miracles and taught the people. Mt 4:23. In Luke 4 the Lord, in the synagogue at Nazareth, stood up to read, and there was handed to Him the book of the prophet Isaiah. After reading a portion which set forth His own attitude among them (stopping in the middle of a sentence), He sat down and spake "gracious words" to them. His exposition of the passage is not given except "This day is this scripture fulfilled in your ears." It is recorded that the people were in the habit of freely expressing their opinions respecting what was taught, and here they said, "Is not this Joseph's son?" In Ac 13:45 the Jews "spake against those things which were spoken by Paul, contradicting and blaspheming."
Paul also was permitted to speak in the synagogue at Damascus, when he showed the Jews that Jesus was the Son of God, Ac 9:20; and often afterwards he 'reasoned' or 'disputed' (??????????) with the Jews in their synagogues. Ac 18:4,19; 19:8.
It is important to see that everywhere in their own buildings a clear testimony was borne by the Lord Himself as to the significance of His appearance among them; and afterwards by Paul and others to the work He had accomplished by His death and resurrection for them
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They said in their heart, Let us make havoc of them altogether: They have burned up all the synagogues of God in the land.
They said in their heart, Let us make havoc of them altogether: They have burned up all the synagogues of God in the land.
And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people.
When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward.
And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward.
But beware of men: for they will deliver you up to councils, and in theirs synagogues they will scourge you;
and love the chief place at feasts, and the chief seats in the synagogues,
And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet,
While he yet spake, they come from the ruler of the synagogue's house'saying, Thy daughter is dead: why troublest thou the Teacher any further? But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, Fear not, only believe.
And they come to the house of the ruler of the synagogue; and he beholdeth a tumult, and many weeping and wailing greatly.
And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him.
And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and save his servant.
While he yet spake, there cometh one from the ruler of the synagogue's house , saying, Thy daughter is dead; trouble not the Teacher.
And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.
These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess him to be Christ, he should be put out of the synagogue.
They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. Jesus heard that they had cast him out; and finding him, he said, Dost thou believe on the Son of God? read more. He answered and said, And who is he, Lord, that I may believe on him? Jesus said unto him, Thou hast both seen him, and he it is that speaketh with thee. And he said, Lord, I believe. And he worshipped him.
Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it , lest they should be put out of the synagogue: for they loved the glory that is of men more than the glory that is of God.
They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God.
Pilate therefore said unto them, Take him yourselves, and judge him according to your law. The Jews said unto him, It is not lawful for us to put any man to death:
And straightway in the synagogues he proclaimed Jesus, that he is the Son of God.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed.
And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.
And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
And they came to Ephesus, and he left them there: but he himself entered into the synagogue, and reasoned with the Jews.
And he entered into the synagogue, and spake boldly for the space of three months, reasoning and persuading as to the things concerning the kingdom of God.
And I said, Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee:
Of the Jews five times received I forty'stripes'save one.
For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool;
I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they art not, but are a synagogue of Satan.
Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
Smith
Synagogue.
1. History. --The word synagogue (sunagoge), which means a "congregation," is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings.
Ezr 8:15; Ne 8:2; 9:1; Zec 7:5
After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read.
Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry.
2. Structure. --The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in
Lu 7:5
by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the "chief seats," for which Pharisees and scribes strove so eagerly,
and to which the wealthy and honored worshipper was invited.
Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work.
3. Officers. --In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders,
Lu 7:3
presided over by one who was "the chief of the synagogue."
The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or "minister" of the synagogue,
Lu 4:20
had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel,
perhaps also in the apostle of the Christian Church.
4. Worship. --It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request,
Lu 11:1
as the Baptist had done before for his disciples, as every rabbi did for his. "Moses" was "read in the synagogues every Sabbath day,"
the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash
the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament,
and had been probably for some time before,
the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting,
Joh 13:1-15; Heb 10:22
standing, and not kneeling, as the attitude of prayer,
Lu 18:11
the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders.
5. Judicial functions. --The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to--
they are carefully distinguished from the councils. it seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue We are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also We trace the outline of a Christian institution. the Church, Either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. the elders of the Church were not however to descend to the trivial disputes of daily life. for the elders, as for those of the synagogue, were reserved the graver offences against religion and morals.
See Verses Found in Dictionary
And I gathered them together to the river that runneth to Ahava; and there we encamped three days: and I viewed the people, and the priests, and found there none of the sons of Levi.
And Ezra the priest brought the law before the assembly, both men and women, and all that could hear with understanding, upon the first day of the seventh month.
Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackcloth, and earth upon them.
Evening, and morning, and at noonday, will I complain, and moan; And he will hear my voice.
And when Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem) and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime.
Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and in the seventh month , even these seventy years, did ye at all fast unto me, even to me?
But beware of men: for they will deliver you up to councils, and in theirs synagogues they will scourge you;
and love the chief place at feasts, and the chief seats in the synagogues,
But take ye heed to yourselves: for they shall deliver you up to councils; and in synagogues shall ye be beaten; and before governors and kings shall ye stand for my sake, for a testimony unto them.
And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him.
And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and save his servant.
And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus feet, and besought him to come into his house;
While he yet spake, there cometh one from the ruler of the synagogue's house , saying, Thy daughter is dead; trouble not the Teacher.
And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples.
And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath.
The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as the rest of men, extortioners, unjust, adulterers, or even as this publican.
Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto his Father, having loved his own that were in the world, he loved them unto the end. And during supper, the devil having already put into the heart of Judas Iscariot, Simon's'son , to betray him, read more. Jesus , knowing that the Father had given all the things into his hands, and that he came forth from God, and goeth unto God, riseth from supper, and layeth aside his garments; and he took a towel, and girded himself. Then he poureth water into the basin, and began to wash the disciples feet, and to wipe them with the towel wherewith he was girded. So he cometh to Simon Peter. He saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt understand hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For he knew him that should betray him; therefore said he, Ye are not all clean. So when he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done to you? Ye call me, Teacher, and, Lord: and ye say well; for so I am. If I then, the Lord and the Teacher, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye also should do as I have done to you.
Now Peter and John were going up into the temple at the hour of prayer, being the ninth hour .
He saw in a vision openly, as it were about the ninth hour of the day, an angel of God coming in unto him, and saying to him, Cornelius.
Now on the morrow, as they were on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray, about the sixth hour:
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together.
And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized.
And they all laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of these things.
Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest?
let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience: and having our body washed with pure water,
For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit 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
See Verses Found in Dictionary
After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a band of prophets coming down from the high place with a psaltery, and a timbrel, and a pipe, and a harp, before them; and they will be prophesying: and the Spirit of Jehovah will come mightily upon thee, and thou shalt prophesy with them, and shalt be turned into another man. read more. And let it be, when these signs are come unto thee, that thou do as occasion shall serve thee; for God is with thee. And thou shalt go down before me to Gilgal; and, behold, I will come down unto thee, to offer burnt-offerings, and to sacrifice sacrifices of peace-offerings: seven days shalt thou tarry, till I come unto thee, and show thee what thou shalt do. And it was so, that, when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day. And when they came thither to the hill, behold, a band of prophets met him; and the Spirit of God came mightily upon him, and he prophesied among them. And it came to pass, when all that knew him beforetime saw that, behold, he prophesied with the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets?
Now David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth. And it was told Saul, saying, Behold, David is at Naioth in Ramah. read more. And Saul sent messengers to take David: and when they saw the company of the prophets prophesying, and Samuel standing as head over them, the Spirit of God came upon the messengers of Saul, and they also prophesied. And when it was told Saul, he sent other messengers, and they also prophesied. And Saul sent messengers again the third time, and they also prophesied. Then went he also to Ramah, and came to the great well that is in Secu: and he asked and said, Where are Samuel and David? And one said, Behold, they are at Naioth in Ramah. And he went thither to Naioth in Ramah: and the Spirit of God came upon him also, and he went on, and prophesied, until he came to Naioth in Ramah. And he also stripped off his clothes, and he also prophesied before Samuel, and lay down naked all that day and all that night. Wherefore they say, Is Saul also among the prophets?
Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the ordinance.
And it came to pass in the seventh year, in the fifth month , the tenth day of the month, that certain of the elders of Israel came to inquire of Jehovah, and sat before me.
Then these men assembled together, and found Daniel making petition and supplication before his God.
And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people.
and love the chief place at feasts, and the chief seats in the synagogues,
And they go into Capernaum; and straightway on the sabbath day he entered into the synagogue and taught.
And he entered again into the synagogue; and there was a man there who had his hand withered.
And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet,
While he yet spake, they come from the ruler of the synagogue's house'saying, Thy daughter is dead: why troublest thou the Teacher any further? But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, Fear not, only believe. read more. And he suffered no man to follow with him, save Peter, and James, and John the brother of James. And they come to the house of the ruler of the synagogue; and he beholdeth a tumult, and many weeping and wailing greatly.
And when the sabbath was come, he began to teach in the synagogue: and many hearing him were astonished, saying, Whence hath this man these things? and, What is the wisdom that is given unto this man, and what mean'such mighty works wrought by his hands?
And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.
And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written,
And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written, The Spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that are bruised, read more. To proclaim the acceptable year of the Lord. And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him.
And he closed the book, and gave it back to the attendant, and sat down: and the eyes of all in the synagogue were fastened on him. And he began to say unto them, To-day hath this scripture been fulfilled in your ears.
and they were astonished at his teaching; for his word was with authority. And in the synagogue there was a man, that had a spirit of an unclean demon; and he cried out with a loud voice,
And it came to pass on another sabbath, that he entered into the synagogue and taught: and there was a man there, and his right hand was withered.
And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus feet, and besought him to come into his house;
And the ruler of the synagogue, being moved with indignation because Jesus had healed on the sabbath, answered and said to the multitude, There are six days in which men ought to work: in them therefore come and be healed, and not on the day of the sabbath. But the Lord answered him, and said, Ye hypocrites, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?
Nevertheless even of the rulers many believed on him; but because of the Pharisees they did not confess it , lest they should be put out of the synagogue:
They shall put you out of the synagogues: yea, the hour cometh, that whosoever killeth you shall think that he offereth service unto God.
And they continued stedfastly in the apostles teaching and fellowship, in the breaking of bread and the prayers.
Unto you first God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities.
And every day, in the temple and at home, they ceased not to teach and to preach Jesus as the Christ.
But there arose certain of them that were of the synagogue called the synagogue of the Libertines, and of the Cyrenians, and of the Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant.
But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the sabbath day, and sat down. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Brethren, if ye have any word of exhortation for the people, say on.
For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
For Moses from generations of old hath in every city them that preach him, being read in the synagogues every sabbath.
And when they had read it, they rejoiced for the consolation.
And on the sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spake unto the women that were come together. And a certain woman named Lydia, a seller of purple of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul. read more. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there . And she constrained us. And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, who brought her masters much gain by soothsaying. The same following after Paul and us cried out, saying, These men are servants of the Most High God, who proclaim unto you the way of salvation. And this she did for many days. But Paul, being sore troubled, turned and said to the spirit, I charge thee in the name of Jesus Christ to come out of her. And it came out that very hour. But when her masters saw that the hope of their gain was gone, they laid hold on Paul and Silas, and dragged them into the marketplace before the rulers, and when they had brought them unto the magistrates, they said, These men, being Jews, do exceedingly trouble our city, and set forth customs which it is not lawful for us to receive, or to observe, being Romans. And the multitude rose up together against them: and the magistrates rent their garments off them, and commanded to beat them with rods. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks. But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them;
and Paul, as his custom was, went in unto them, and for three sabbath days reasoned with them from the Scriptures,
And he reasoned in the synagogue every sabbath, and persuaded Jews and Greeks.
But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus.
But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. And this continued for the space of two years; so that all they that dwelt in Asia heard the word of the Lord, both Jews and Greeks.
And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight.
And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight. And there were many lights in the upper chamber where we were gathered together.
And there were many lights in the upper chamber where we were gathered together. And there sat in the window a certain young man named Eutychus, borne down with deep sleep; and as Paul discoursed yet longer, being borne down by his sleep he fell down from the third story, and was taken up dead.
And there sat in the window a certain young man named Eutychus, borne down with deep sleep; and as Paul discoursed yet longer, being borne down by his sleep he fell down from the third story, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Make ye no ado; for his life is in him.
And Paul went down, and fell on him, and embracing him said, Make ye no ado; for his life is in him. And when he was gone up, and had broken the bread, and eaten, and had talked with them a long while, even till break of day, so he departed.
And when he was gone up, and had broken the bread, and eaten, and had talked with them a long while, even till break of day, so he departed.
and'salute the church that is in their house. Salute Epaenetus my beloved, who is the first-fruits of Asia unto Christ.
But every woman praying or prophesying with her head unveiled dishonoreth her head; for it is one and the same thing as if she were shaven.
Nevertheless, 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 is the man also by the woman; but all things are of God. read more. Judge ye in yourselves: is it seemly that a woman pray unto God unveiled? Doth not even nature itself teach you, that, if a man have long hair, it is a dishonor to him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering. But if any man seemeth to be contentious, we have no such custom, neither the churches of God.
Follow after love; yet desire earnestly spiritual gifts , but rather that ye may prophesy. For he that speaketh in a tongue speaketh not unto men, but unto God; for no man understandeth; but in the spirit he speaketh mysteries. read more. But he that prophesieth speaketh unto men edification, and exhortation, and consolation. He that speaketh in a tongue edifieth himself; but he that prophesieth edifieth the church. Now I would have you all speak with tongues, but rather that ye should prophesy: and greater is he that prophesieth than he that speaketh with tongues, except he interpret, that the church may receive edifying. But now, brethren, if I come unto you speaking with tongues, what shall I profit you, unless I speak to you either by way of revelation, or of knowledge, or of prophesying, or of teaching? Even things without life, giving a voice, whether pipe or harp, if they give not a distinction in the sounds, how shall it be known what is piped or harped? For if the trumpet give an uncertain voice, who shall prepare himself for war? So also ye, unless ye utter by the tongue speech easy to understood, how shall it be known what is spoken? for ye will be speaking into the air. There are, it may be, so many kinds of voices in the world, and no kind is without signification. If then I know not the meaning of the voice, I shall be to him that speaketh a barbarian, and he that speaketh will be a barbarian unto me. So also ye, since ye are zealous of spiritual gifts , seek that ye may abound unto the edifying of the church. Wherefore let him that speaketh in a tongue pray that he may interpret. For if I pray in a tongue, my spirit prayeth, but my understanding is unfruitful. What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. Else if thou bless with the spirit, how shall he that filleth the place of the unlearned say the Amen at thy giving of thanks, seeing he knoweth not what thou sayest? For thou verily givest thanks well, but the other is not edified. I thank God, I speak with tongues more than you all: howbeit in the church I had rather speak five words with my understanding, that I might instruct others also, than ten thousand words in a tongue. Brethren, be not children in mind: yet in malice be ye babes, but in mind be men. In the law it is written, By men of strange tongues and by the lips of strangers will I speak unto this people; and not even thus will they hear me, saith the Lord. Wherefore tongues are for a sign, not to them that believe, but to the unbelieving: but prophesying is for a sign , not to the unbelieving, but to them that believe. If therefore the whole church be assembled together and all speak with tongues, and there come in men unlearned or unbelieving, will they not say that ye are mad? But if all prophesy, and there come in one unbelieving or unlearned, he is reproved by all, he is judged by all; the secrets of his heart are made manifest; and so he will fall down on his face and worship God, declaring that God is among you indeed. What is it then, brethren? When ye come together, each one hath a psalm, hath a teaching, hath a revelation, hath a tongue, hath an interpretation. Let all things be done unto edifying. If any man speaketh in a tongue, let it be by two, or at the most three, and that in turn; and let one interpret: but if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. And let the prophets speak by two or three, and let the others discern. But if a revelation be made to another sitting by, let the first keep silence. For ye all can prophesy one by one, that all may learn, and all may be exhorted; and the spirits of the prophets are subject to the prophets; for God is not a God of confusion, but of peace. As in all the churches of the saints, let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law. And if they would learn anything, let them ask their own husbands at home: for it is shameful for a woman to speak in the church. What? was it from you that the word of God went forth? or came it unto you alone? If any man thinketh himself to be a prophet, or spiritual, let him take knowledge of the things which I write unto you, that they are the commandment of the Lord. But if any man is ignorant, let him be ignorant. Wherefore, my brethren, desire earnestly to prophesy, and forbid not to speak with tongues. But let all things be done decently and in order.
But unto this day, whensoever Moses is read, a veil lieth upon their heart.
Salute the brethren that are in Laodicea, and Nymphas, and the church that is in their house.
and ye have regard to him that weareth the fine clothing, and say, Sit thou here in a good place; and ye say to the poor man, Stand thou there, or sit under my footstool;
To the angel of the church in Ephesus write: These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks:
And to the angel of the church in Smyrna write: These things saith the first and the last, who was dead, and lived again : I know thy tribulation, and thy poverty (but thou art rich), and the blasphemy of them that say they are Jews, and they art not, but are a synagogue of Satan.
and to the angel of the church in Pergamum write: These things saith he that hath the sharp two-edged sword:
And to the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass:
And to the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and thou art dead.
And to the angel of the church in Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth and none shall shut, and that shutteth and none openeth:
Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee.
And to the angel of the church in Laodicea write: These things saith the Amen, the faithful and true witness, the beginning of the creation of God: